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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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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. The constant form of this receptivity, which we call sensibility, is a necessary condition of all relations in which objects can be intuited as existing without us, and when abstraction of these objects is made, is a pure intuition, to which we give the name of space. Now, as the human understanding is not in itself a faculty of intuition, and is unable to exercise such a power, in order to conjoin, as it were, the manifold of its own intuition, the synthesis of understanding is, considered per se, nothing but the unity of action, of which, as such, it is self-conscious, even apart from sensibility, by which, moreover, it is able to determine our internal sense in respect of the manifold which may be presented to it according to the form of sensuous intuition. This predicate is only applicable to things in so far as they appear to us, that is, are objects of sensibility. But an thought must directly, or indirectly, by means of certain signs, relate ultimately to intuitions; consequently, with us, to sensibility, because in no other way can an object be given to us. 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. But we are speaking here merely of phenomena in space and time, both of which are determinations of sensibility, and not of things in themselves.