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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.

Time is nothing but the form of our internal intuition.* If we take away from it the special condition of our sensibility, the conception of time also vanishes; and it inheres not in the objects themselves, but solely in the subject (or mind) which intuites them.

For we could only, at best, arrive at a complete cognition of our own mode of intuition, that is of our sensibility, and this always under the conditions originally attaching to the subject, namely, the conditions of space and time; while the question; "What are objects considered as things in themselves?" remains unanswerable even after the most thorough examination of the phenomenal world.

But in so far as the synthesis of the imagination is an act of spontaneity, which is determinative, and not, like sense, merely determinable, and which is consequently able to determine sense a priori, according to its form, conformably to the unity of apperception, in so far is the imagination a faculty of determining sensibility a priori, and its synthesis of intuitions according to the categories must be the transcendental synthesis of the imagination. Besides, there are to be found among them some of the modes of pure sensibility (quando, ubi, situs, also prius, simul), and likewise an empirical conception (motus)--which can by no means belong to this genealogical register of the pure understanding. You have never seen a family like this one This predicate is only applicable to things in so far as they appear to us, that is, are objects of sensibility. By means of sensibility, therefore, objects are given to us, and it alone furnishes us with intuitions; by the understanding they are thought, and from it arise conceptions. 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. But being merely sensuous intuitions, in which we determine all objects solely as phenomena, the form of intuition (as a subjective property of sensibility) must antecede all matter (sensations), consequently space and time must antecede all phenomena and all data of experience, and rather make experience itself possible.