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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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In the science of transcendental aesthetic accordingly, we shall first isolate sensibility or the sensuous faculty, by separating from it all that is annexed to its perceptions by the conceptions of understanding, so that nothing be left but empirical intuition.

 To say, then, that all our sensibility is nothing but the confused representation of things containing exclusively that which belongs to them as things in themselves, and this under an accumulation of characteristic marks and partial representations which we cannot distinguish in consciousness, is a falsification of the conception of sensibility and phenomenization, which renders our whole doctrine thereof empty and useless. For as by means of this unity alone (the understanding determining the sensibility) space and time are given as intuitions, it follows that the unity of this intuition a priori belongs to space and time, and not to the conception of the understanding (SS 20).] 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. 

With the pure conceptions of understanding, on the contrary, commences the absolute necessity of seeking a transcendental deduction, not only of these conceptions themselves, but likewise of space, because, inasmuch as they make affirmations concerning objects not by means of the predicates of intuition and sensibility, but of pure thought a priori, they apply to objects without any of the conditions of sensibility.

 
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 As, therefore, in the character of pure categories, they must be employed empirically, and cannot be employed transcendentally, they are of no use at all, when separated from sensibility, that is, they cannot be applied to an object.