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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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Our expositions, consequently, teach the reality (i.e., the objective validity) of space in regard of all which can be presented to us externally as object, and at the same time also the ideality of space in regard to objects when they are considered by means of reason as things in themselves, that is, without reference to the constitution of our sensibility. At the same time, he made these conceptions valid of phenomena, because he did not allow to sensibility a peculiar mode of intuition, but sought all, even the empirical representation of objects, in the understanding, and left to sense naught but the despicable task of confusing and disarranging the representations of the former. It is, however, evident at first sight, that although the schemata of sensibility are the sole agents in realizing the categories, they do, nevertheless, also restrict them, that is, they limit the categories by conditions which lie beyond the sphere of understanding-- namely, in sensibility. 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. [*Footnote; Sensibility, subjected to the understanding, as the object upon which the understanding employs its functions, is the source of real cognitions. It is an operation of the understanding on sensibility, and the first application of the understanding to objects of possible intuition, and at the same time the basis for the exercise of the other functions of that faculty. But this comparison requires a previous reflection, that is, a determination of the place to which the representations of the things which are compared belong, whether, to wit, they are cogitated by the pure understanding, or given by sensibility.