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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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But because a certain form of sensuous intuition exists in the mind a priori which rests on the receptivity of the representative faculty (sensibility), the understanding, as a spontaneity, is able to determine the internal sense by means of the diversity of given representations, conformably to the synthetical unity of apperception, and thus to cogitate the synthetical unity of the apperception of the manifold of sensuous intuition a priori, as the condition to which must necessarily be submitted all objects of human intuition.

 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. But this representation, "I think," is an act of spontaneity; that is to say, it cannot be regarded as belonging to mere sensibility. 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. As, therefore, in the character of pure categories, they must be employed empirically, and cannot be employed transcendentally, they are of no use at all, when separated from sensibility, that is, they cannot be applied to an object. The conception of a noumenon is therefore not the conception of an object, but merely a problematical conception inseparably connected with the limitation of our sensibility. By means of sensibility, therefore, objects are given to us, and it alone furnishes us with intuitions; by the understanding they are thought, and from it arise conceptions. The transcendental object which forms the basis of phenomena, and, in connection with it, the reason why our sensibility possesses this rather than that particular kind of conditions, are and must ever remain hidden from our mental vision; the fact is there, the reason of the fact we cannot see. The conception of a noumenon is therefore not the conception of an object, but merely a problematical conception inseparably connected with the limitation of our sensibility.