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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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For it must be confessed of the categories that they are not of themselves sufficient for the cognition of things in themselves and, without the data of sensibility, are mere subjective forms of the unity of the understanding.

 

The conditions of sensuous intuition, which contain in themselves their own means of distinction, he did not look upon as primitive, because sensibility was to him but a confused mode of representation and not any particular source of representations.

 
  • 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.
 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. 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. To distinguish the peculiar action of the understanding from the power which mingles with it, it is necessary to consider an erroneous judgement as the diagonal between two forces, that determine the judgement in two different directions, which, as it were, form an angle, and to resolve this composite operation into the simple ones of the understanding and the sensibility. Understanding accordingly limits sensibility, without at the same time enlarging its own field.