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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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You can begin to earn cash from your computer now! The conception of a noumenon is therefore not the conception of an object, but merely a problematical conception inseparably connected with the limitation of our sensibility. This pure form of sensibility I shall call pure intuition. With this formal condition of sensibility, therefore, all phenomena necessarily correspond, because it is only through it that they can be phenomena at all; that is, can be empirically intuited and given. In order to effect our purpose, it is necessary; (1) That the conceptions be pure and not empirical; (2) That they belong not to intuition and sensibility, but to thought and understanding; (3) That they be elementary conceptions, and as such, quite different from deduced or compound conceptions; (4) That our table of these elementary conceptions be complete, and fill up the whole sphere of the pure understanding. 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. On this account it is advisable to give up the use of the term as designating the critique of taste, and to apply it solely to that doctrine, which is true science--the science of the laws of sensibility--and thus come nearer to the language and the sense of the ancients in their well-known division of the objects of cognition into aiotheta kai noeta, or to share it with speculative philosophy, and employ it partly in a transcendental, partly in a psychological signification.] Understanding accordingly limits sensibility, without at the same time enlarging its own field. We are on this account incompetent to extend the sphere of our objects of thought beyond the conditions of our sensibility, and to assume the existence of objects of pure thought, that is, of noumena, inasmuch as these have no true positive signification.