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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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But the operations of the understanding are, without the schemata of sensibility, undetermined; and, in the same manner, the unity of reason is perfectly undetermined as regards the conditions under which, and the extent to which, the understanding ought to carry the systematic connection of its conceptions.

 
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.
 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. These belong to pure intuition, which exists a priori in the mind, as a mere form of sensibility, and without any real object of the senses or any sensation. Thus the categories do in some measure really extend further than sensuous intuition, inasmuch as they think objects in general, without regard to the mode (of sensibility) in which these objects are given. 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. [*Footnote; Sensibility, subjected to the understanding, as the object upon which the understanding employs its functions, is the source of real cognitions. The proposition, "I think," expresses an undetermined empirical intuition, that perception (proving consequently that sensation, which must belong to sensibility, lies at the foundation of this proposition); but it precedes experience, whose province it is to determine an object of perception by means of the categories in relation to time; and existence in this proposition is not a category, as it does not apply to an undetermined given object, but only to one of which we have a conception, and about which we wish to know whether it does or does not exist, out of, and apart from this conception. If by intelligible objects we understand things which can be thought by means of the pure categories, without the need of the schemata of sensibility, such objects are impossible. We therefore distinguish the science of the laws of sensibility, that is, aesthetic, from the science of the laws of the understanding, that is, logic.