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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 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. Only pure intuitions and pure conceptions are possible a priori; the empirical only a posteriorI. We apply the term sensibility to the receptivity of the mind for impressions, in so far as it is in some way affected; and, on the other hand, we call the faculty of spontaneously producing representations, or the spontaneity of cognition, understanding. If You're Serious... In our theory of the true nature of these two original forms of the sensibility, both difficulties are surmounted. Now, as all our intuition is sensuous, imagination, by reason of the subjective condition under which alone it can give a corresponding intuition to the conceptions of the understanding, belongs to sensibility. Now this synthetical unity, as the a priori condition under which I conjoin the manifold of an intuition, is, if I make abstraction of the permanent form of my internal intuition (that is to say, of time), the category of cause, by means of which, when applied to my sensibility, I determine everything that occurs according to relations of time. Let me be allowed to term the position which we assign to a conception either in the sensibility or in the pure understanding, the transcendental place. Understanding accordingly limits sensibility, without at the same time enlarging its own field. For the faculty of sensibility not only does not present us with an indistinct and confused cognition of objects as things in themselves, but, in fact, gives us no knowledge of these at all. For neither absolute nor relative determinations of objects can be intuited prior to the existence of the things to which they belong, and therefore not a priorI. (b) Space is nothing else than the form of all phenomena of the external sense, that is, the subjective condition of the sensibility, under which alone external intuition is possible.