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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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On the other hand, the representation in intuition of a body contains nothing which could belong to an object considered as a thing in itself, but merely the phenomenon or appearance of something, and the mode in which we are affected by that appearance; and this receptivity of our faculty of cognition is called sensibility, and remains toto caelo different from the cognition of an object in itself, even though we should examine the content of the phenomenon to the very bottom. This predicate is only applicable to things in so far as they appear to us, that is, are objects of sensibility. But we are speaking here merely of phenomena in space and time, both of which are determinations of sensibility, and not of things in themselves. 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. Visit the site link below, then click the buttom banner on it, don't waste a time, go now ..... The proper determination of these relations rests on the question, to what faculty of cognition they subjectively belong, whether to sensibility or understanding? Understanding and sensibility, with us, can determine objects only in conjunction. On the contrary, the transcendental conception of phenomena in space is a critical admonition, that, in general, nothing which is intuited in space is a thing in itself, and that space is not a form which belongs as a property to things; but that objects are quite unknown to us in themselves, and what we call outward objects, are nothing else but mere representations of our sensibility, whose form is space, but whose real correlate, the thing in itself, is not known by means of these representations, nor ever can be, but respecting which, in experience, no inquiry is ever made.