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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 as, when the question is not as to the logical form, but as to the content of conceptions, that is to say, whether the things themselves are identical or different, in agreement or opposition, and so on, the things can have a twofold relation to our faculty of cognition, to wit, a relation either to sensibility or to the understanding, and as on this relation depends their relation to each other, transcendental reflection, that is, the relation of given representations to one or the other faculty of cognition, can alone determine this latter relation. - In the science of transcendental aesthetic accordingly, we shall first isolate sensibility or the sensuous faculty, by separating from it all that is annexed to its perceptions by the conceptions of understanding, so that nothing be left but empirical intuition.
The pure categories, apart from the formal conditions of sensibility, have a merely transcendental meaning, but are nevertheless not of transcendental use, because this is in itself impossible, inasmuch as all the conditions of any employment or use of them (in judgements) are absent, to wit, the formal conditions of the subsumption of an object under these conceptions. 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. If I take away from an empirical intuition all thought (by means of the categories), there remains no cognition of any object; for by means of mere intuition nothing is cogitated, and, from the existence of such or such an affection of sensibility in me, it does not follow that this affection or representation has any relation to an object without me. There are NO OBLIGATIONS for this FREE OFFER that includes our FREE Software, FREE Analysis, FREE Report and Liveperson Support ! 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. We have already seen that we are in possession of two perfectly different kinds of conceptions, which nevertheless agree with each other in this, that they both apply to objects completely a priorI. These are the conceptions of space and time as forms of sensibility, and the categories as pure conceptions of the understanding.