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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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You can't give them the prices that I can. We may, at the same time, term the non-sensuous cause of phenomena the transcendental object--but merely as a mental correlate to sensibility, considered as a receptivity. Now this synthetical unity, as the a priori condition under which I conjoin the manifold of an intuition, is, if I make abstraction of the permanent form of my internal intuition (that is to say, of time), the category of cause, by means of which, when applied to my sensibility, I determine everything that occurs according to relations of time. Now this, according to the laws of sensibility, and consequently in the case of objects of sense, is utterly impossible. If I take away from an empirical intuition all thought (by means of the categories), there remains no cognition of any object; for by means of mere intuition nothing is cogitated, and, from the existence of such or such an affection of sensibility in me, it does not follow that this affection or representation has any relation to an object without me. In transcendental logic we isolate the understanding (as in transcendental aesthetic the sensibility) and select from our cognition merely that part of thought which has its origin in the understanding alone.