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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 this, at once, assumes a positive value, when we observe that the principles with which speculative reason endeavours to transcend its limits lead inevitably, not to the extension, but to the contraction of the use of reason, inasmuch as they threaten to extend the limits of sensibility, which is their proper sphere, over the entire realm of thought and, thus, to supplant the pure (practical) use of reason.

 The science of all the principles of sensibility a priori, I call transcendental aesthetic.* There must, then, be such a science forming the first part of the transcendental doctrine of elements, in contradistinction to that part which contains the principles of pure thought, and which is called transcendental logic. But an thought must directly, or indirectly, by means of certain signs, relate ultimately to intuitions; consequently, with us, to sensibility, because in no other way can an object be given to us. Conceptions may be logically compared without the trouble of inquiring to what faculty their objects belong, whether as noumena, to the understanding, or as phenomena, to sensibility. If, accordingly, we have assumed, from a non-speculative point of view, the immaterial nature of the soul, and are met by the objection that experience seems to prove that the growth and decay of our mental faculties are mere modifications of the sensuous organism--we can weaken the force of this objection by the assumption that the body is nothing but the fundamental phenomenon, to which, as a necessary condition, all sensibility, and consequently all thought, relates in the present state of our existence; and that the separation of soul and body forms the conclusion of the sensuous exercise of our power of cognition and the beginning of the intellectual. 4th. This philosopher's celebrated doctrine of space and time, in which he intellectualized these forms of sensibility, originated in the same delusion of transcendental reflection. But if this relation is sensuous, and belongs to the possible empirical employment of understanding, the supreme condition or cause must close the regressive series according to the laws of sensibility and consequently, must belong to the series of time. But the question relates to the mundus phaenomenon, and its quantity; and in this case we cannot make abstraction of the conditions of sensibility, without doing away with the essential reality of this world itself.