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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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In the aesthetic, I regarded this unity as belonging entirely to sensibility, for the purpose of indicating that it antecedes all conceptions, although it presupposes a synthesis which does not belong to sense, through which alone, however, all our conceptions of space and time are possible.

 Understanding accordingly limits sensibility, without at the same time enlarging its own field. 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. At the same time, he made these conceptions valid of phenomena, because he did not allow to sensibility a peculiar mode of intuition, but sought all, even the empirical representation of objects, in the understanding, and left to sense naught but the despicable task of confusing and disarranging the representations of the former. 

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.

 It is clear that we cannot make the special conditions of sensibility into conditions of the possibility of things, but only of the possibility of their existence as far as they are phenomena. Now this, according to the laws of sensibility, and consequently in the case of objects of sense, is utterly impossible. To say, then, that all our sensibility is nothing but the confused representation of things containing exclusively that which belongs to them as things in themselves, and this under an accumulation of characteristic marks and partial representations which we cannot distinguish in consciousness, is a falsification of the conception of sensibility and phenomenization, which renders our whole doctrine thereof empty and useless.