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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 that objects of sensuous intuition must correspond to the formal conditions of sensibility existing a priori in the mind is quite evident, from the fact that without these they could not be objects for us; but that they must also correspond to the conditions which understanding requires for the synthetical unity of thought is an assertion, the grounds for which are not so easily to be discovered.

 Instead of seeking in the understanding and sensibility two different sources of representations, which, however, can present us with objective judgements of things only in conjunction, each of these great men recognized but one of these faculties, which, in their opinion, applied immediately to things in themselves, the other having no duty but that of confusing or arranging the representations of the former. While, moreover, it forbids sensibility to apply its forms and modes to things in themselves and restricts it to the sphere of phenomena, it cogitates an object in itself, only, however, as a transcendental object, which is the cause of a phenomenon (consequently not itself a phenomenon), and which cannot be thought either as a quantity or as reality, or as substance (because these conceptions always require sensuous forms in which to determine an object)--an object, therefore, of which we are quite unable to say whether it can be met with in ourselves or out of us, whether it would be annihilated together with sensibility, or, if this were taken away, would continue to exist. You think you have seen some pretty crazy porn on the internet? " For it is precisely the categories whose application to possible experience must constitute all pure a priori cognition of the understanding; and the relation of which to sensibility will, on that very account, present us with a complete and systematic catalogue of all the transcendental principles of the use of the understanding. Now this, according to the laws of sensibility, and consequently in the case of objects of sense, is utterly impossible. Nay, the sensuous internal intuition of the mind (as the object of consciousness), the determination of which is represented by the succession of different states in time, is not the real, proper self, as it exists in itself--not the transcendental subject--but only a phenomenon, which is presented to the sensibility of this, to us, unknown being. The former appertain absolutely and necessarily to our sensibility, of whatsoever kind our sensations may be; the latter may be of very diversified character. The categories are not based, as regards their origin, upon sensibility, like the forms of intuition, space, and time; they seem, therefore, to be capable of an application beyond the sphere of sensuous objects. But being merely sensuous intuitions, in which we determine all objects solely as phenomena, the form of intuition (as a subjective property of sensibility) must antecede all matter (sensations), consequently space and time must antecede all phenomena and all data of experience, and rather make experience itself possible. That is to say, it is not limited by, but rather limits, sensibility, by giving the name of noumena to things, not considered as phenomena, but as things in themselves.