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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 it must be confessed of the categories that they are not of themselves sufficient for the cognition of things in themselves and, without the data of sensibility, are mere subjective forms of the unity of the understanding.

 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. 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. The capacity for receiving representations (receptivity) through the mode in which we are affected by objects, objects, is called sensibility. (In the mere conception of a thing in general this is really the case, but not in things as phenomena.) In like manner, the upholders of this system deem it not only possible, but natural also, to connect and unite all reality in one being, because they acknowledge no other sort of opposition than that of contradiction (by which the conception itself of a thing is annihilated), and find themselves unable to conceive an opposition of reciprocal destruction, so to speak, in which one real cause destroys the effect of another, and the conditions of whose representation we meet with only in sensibility. 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. The conditions of sensuous intuition, which contain in themselves their own means of distinction, he did not look upon as primitive, because sensibility was to him but a confused mode of representation and not any particular source of representations. But, as the synthesis of imagination has for its aim no single intuition, but merely unity in the determination of sensibility, the schema is clearly distinguishable from the image. On the contrary, transcendental logic has lying before it the manifold content of a priori sensibility, which transcendental aesthetic presents to it in order to give matter to the pure conceptions of the understanding, without which transcendental logic would have no content, and be therefore utterly void. 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.