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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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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. But these sources of knowledge being merely conditions of our sensibility, do therefore, and as such, strictly determine their own range and purpose, in that they do not and cannot present objects as things in themselves, but are applicable to them solely in so far as they are considered as sensuous phenomena. 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. But, in so far as it exercises an influence upon the action of the understanding and determines it to judgement, sensibility is itself the cause of error.] - This doctrine I call Transcendental Idealism.* The realist in the transcendental sense regards these modifications of our sensibility, these mere representations, as things subsisting in themselves.
Thought is certainly not a product of the senses, and in so far is not limited by them, but it does not therefore follow that it may be employed purely and without the intervention of sensibility, for it would then be without reference to an object. In such a case I should be obliged in transcendental reflection to compare my conceptions only under the conditions of sensibility, and so space and time would not be determinations of things in themselves, but of phenomena. Understanding accordingly limits sensibility, without at the same time enlarging its own field. Now, as the categories have their origin in the understanding alone, independently of sensibility, I must in my deduction make abstraction of the mode in which the manifold of an empirical intuition is given, in order to fix my attention exclusively on the unity which is brought by the understanding into the intuition by means of the category. 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.