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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

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This predicate is only applicable to things in so far as they appear to us, that is, are objects of sensibility.

 On the contrary, the transcendental conception of phenomena in space is a critical admonition, that, in general, nothing which is intuited in space is a thing in itself, and that space is not a form which belongs as a property to things; but that objects are quite unknown to us in themselves, and what we call outward objects, are nothing else but mere representations of our sensibility, whose form is space, but whose real correlate, the thing in itself, is not known by means of these representations, nor ever can be, but respecting which, in experience, no inquiry is ever made. It may well be that all finite thinking beings must necessarily in this respect agree with man (though as to this we cannot decide), but sensibility does not on account of this universality cease to be sensibility, for this very reason, that it is a deduced (intuitus derivativus), and not an original (intuitus originarius), consequently not an intellectual intuition, and this intuition, as such, for reasons above mentioned, seems to belong solely to the Supreme Being, but never to a being dependent, quoad its existence, as well as its intuition (which its existence determines and limits relatively to given objects). Now, as all our intuition is sensuous, imagination, by reason of the subjective condition under which alone it can give a corresponding intuition to the conceptions of the understanding, belongs to sensibility. Besides, there are to be found among them some of the modes of pure sensibility (quando, ubi, situs, also prius, simul), and likewise an empirical conception (motus)--which can by no means belong to this genealogical register of the pure understanding. The doctrine of sensibility is also the doctrine of noumena in the negative sense, that is, of things which the understanding is obliged to cogitate apart from any relation to our mode of intuition, consequently not as mere phenomena, but as things in themselves. If then it be admitted as a necessary law of sensibility, and consequently a formal condition of all perception, that the preceding necessarily determines the succeeding time (inasmuch as I cannot arrive at the succeeding except through the preceding), it must likewise be an indispensable law of empirical representation of the series of time that the phenomena of the past determine all phenomena in the succeeding time, and that the latter, as events, cannot take place, except in so far as the former determine their existence in time, that is to say, establish it according to a rule. Save Thousands on Tuition Fees!!! Besides, there are to be found among them some of the modes of pure sensibility (quando, ubi, situs, also prius, simul), and likewise an empirical conception (motus)--which can by no means belong to this genealogical register of the pure understanding. That is to say, it is not limited by, but rather limits, sensibility, by giving the name of noumena to things, not considered as phenomena, but as things in themselves. For neither absolute nor relative determinations of objects can be intuited prior to the existence of the things to which they belong, and therefore not a priorI. (b) Space is nothing else than the form of all phenomena of the external sense, that is, the subjective condition of the sensibility, under which alone external intuition is possible.