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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.

But the operations of the understanding are, without the schemata of sensibility, undetermined; and, in the same manner, the unity of reason is perfectly undetermined as regards the conditions under which, and the extent to which, the understanding ought to carry the systematic connection of its conceptions.

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. For, according to the laws of sensibility and the connected context of our perceptions, we should in an experience come also on an immediate empirical intuition of this matter, if our senses were more acute--but this obtuseness has no influence upon and cannot alter the form of possible experience in general. (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. In our theory of the true nature of these two original forms of the sensibility, both difficulties are surmounted. 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.
In what follows (SS 22), it will be shown, from the mode in which the empirical intuition is given in the faculty of sensibility, that the unity which belongs to it is no other than that which the category (according to SS 16) imposes on the manifold in a given intuition, and thus, its a priori validity in regard to all objects of sense being established, the purpose of our deduction will be fully attained.

We therefore distinguish the science of the laws of sensibility, that is, aesthetic, from the science of the laws of the understanding, that is, logic.

For herein lies the mystery of the origin and source of our faculty of sensibility.