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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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But, as we have no source of cognition besides these two, it follows that error is caused solely by the unobserved influence of the sensibility upon the understanding. With this formal condition of sensibility, therefore, all phenomena necessarily correspond, because it is only through it that they can be phenomena at all; that is, can be empirically intuited and given. Even if you don't know a travel date now, you can book any time in the next 18 months with 60 days notice But, after all, the possibility of such noumena is quite incomprehensible, and beyond the sphere of phenomena, all is for us a mere void; that is to say, we possess an understanding whose province does problematically extend beyond this sphere, but we do not possess an intuition, indeed, not even the conception of a possible intuition, by means of which objects beyond the region of sensibility could be given us, and in reference to which the understanding might be employed assertorically. For the faculty of sensibility not only does not present us with an indistinct and confused cognition of objects as things in themselves, but, in fact, gives us no knowledge of these at all. [*Footnote; Sensibility, subjected to the understanding, as the object upon which the understanding employs its functions, is the source of real cognitions. In this way, the categories in their pure signification, free from all conditions of sensibility, ought to be valid of things as they are, and not, as the schemata represent them, merely as they appear; and consequently the categories must have a significance far more extended, and wholly independent of all schemata. Time is nothing but the form of our internal intuition.* If we take away from it the special condition of our sensibility, the conception of time also vanishes; and it inheres not in the objects themselves, but solely in the subject (or mind) which intuites them.