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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 if I could intuite myself, or be intuited by another being, without this condition of sensibility, then those very determinations which we now represent to ourselves as changes, would present to us a knowledge in which the representation of time, and consequently of change, would not appear. 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. 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 that which conjoins the manifold of sensuous intuition is imagination, a mental act to which understanding contributes unity of intellectual synthesis, and sensibility, manifoldness of apprehension. Believe me, many people will do just that, and more! Transcendental analytic has accordingly this important result, to wit, that the understanding is competent' effect nothing a priori, except the anticipation of the form of a possible experience in general, and that, as that which is not phenomenon cannot be an object of experience, it can never overstep the limits of sensibility, within which alone objects are presented to us. The proper determination of these relations rests on the question, to what faculty of cognition they subjectively belong, whether to sensibility or understanding? Space is the primal condition of all forms, which are properly just so many different limitations of it; and thus, although it is merely a principle of sensibility, we cannot help regarding it as an absolutely necessary and self-subsistent thing--as an object given a priori in itself.