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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 example, if we take away by degrees from our conceptions of a body all that can be referred to mere sensuous experience--colour, hardness or softness, weight, even impenetrability--the body will then vanish; but the space which it occupied still remains, and this it is utterly impossible to annihilate in thought. Nay, the representation of them is a mere schema, that always relates to the reproductive imagination, which calls up the objects of experience, without which they have no meaning. But as we frequently run over those several ideas of past events, in order to form a judgment concerning one single event, which appears uncertain; this consideration must change the FIRST FORM of our ideas, and draw together the divided images presented by experience; since it is to it we refer the determination of that particular event, upon which we reason. We have seen that everything which the understanding draws from itself, without borrowing from experience, it nevertheless possesses only for the behoof and use of experience. But do we thus extend the limits of our knowledge beyond the field of possible experience? Experience teaches us what is, but it cannot convince us that it might not have been otherwise. If it's dark brown in color, and it sinks, and it stinks, that's not good. Now, no other objects are presented to us besides sensuous objects, and these can be given only in connection with a possible experience; it follows that a thing is not an object to us, unless it presupposes the whole or sum-total of empirical reality as the condition of its possibility. On the other hand, those who maintain the absolute reality of time and space, whether as essentially subsisting, or only inhering, as modifications, in things, must find themselves at utter variance with the principles of experience itself. If our criticism can succeed in exposing the illusion in these pretended principles, those which are limited in their employment to the sphere of experience may be called, in opposition to the others, immanent principles of the pure understanding.