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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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For we have there seen that conceptions are quite impossible, and utterly without signification, unless either to them, or at least to the elements of which they consist, an object be given; and that, consequently, they cannot possibly apply to objects as things in themselves without regard to the question whether and how these may be given to us; and, further, that the only manner in which objects can be given to us is by means of the modification of our sensibility; and, finally, that pure a priori conceptions, in addition to the function of the understanding in the category, must contain a priori formal conditions of sensibility (of the internal sense, namely), which again contain the general condition under which alone the category can be applied to any object.

 For as by means of this unity alone (the understanding determining the sensibility) space and time are given as intuitions, it follows that the unity of this intuition a priori belongs to space and time, and not to the conception of the understanding (SS 20).] (In the mere conception of a thing in general this is really the case, but not in things as phenomena.) In like manner, the upholders of this system deem it not only possible, but natural also, to connect and unite all reality in one being, because they acknowledge no other sort of opposition than that of contradiction (by which the conception itself of a thing is annihilated), and find themselves unable to conceive an opposition of reciprocal destruction, so to speak, in which one real cause destroys the effect of another, and the conditions of whose representation we meet with only in sensibility. In our theory of the true nature of these two original forms of the sensibility, both difficulties are surmounted. The pure categories, apart from the formal conditions of sensibility, have a merely transcendental meaning, but are nevertheless not of transcendental use, because this is in itself impossible, inasmuch as all the conditions of any employment or use of them (in judgements) are absent, to wit, the formal conditions of the subsumption of an object under these conceptions. But as, when the question is not as to the logical form, but as to the content of conceptions, that is to say, whether the things themselves are identical or different, in agreement or opposition, and so on, the things can have a twofold relation to our faculty of cognition, to wit, a relation either to sensibility or to the understanding, and as on this relation depends their relation to each other, transcendental reflection, that is, the relation of given representations to one or the other faculty of cognition, can alone determine this latter relation. 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. For as by means of this unity alone (the understanding determining the sensibility) space and time are given as intuitions, it follows that the unity of this intuition a priori belongs to space and time, and not to the conception of the understanding (SS 20).] Understanding accordingly limits sensibility, without at the same time enlarging its own field. (In the mere conception of a thing in general this is really the case, but not in things as phenomena.) In like manner, the upholders of this system deem it not only possible, but natural also, to connect and unite all reality in one being, because they acknowledge no other sort of opposition than that of contradiction (by which the conception itself of a thing is annihilated), and find themselves unable to conceive an opposition of reciprocal destruction, so to speak, in which one real cause destroys the effect of another, and the conditions of whose representation we meet with only in sensibility.