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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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Besides, there are to be found among them some of the modes of pure sensibility (quando, ubi, situs, also prius, simul), and likewise an empirical conception (motus)--which can by no means belong to this genealogical register of the pure understanding. The proper determination of these relations rests on the question, to what faculty of cognition they subjectively belong, whether to sensibility or understanding? 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. 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. It is an operation of the understanding on sensibility, and the first application of the understanding to objects of possible intuition, and at the same time the basis for the exercise of the other functions of that faculty. 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. If I take away from an empirical intuition all thought (by means of the categories), there remains no cognition of any object; for by means of mere intuition nothing is cogitated, and, from the existence of such or such an affection of sensibility in me, it does not follow that this affection or representation has any relation to an object without me. [*Footnote; Sensibility, subjected to the understanding, as the object upon which the understanding employs its functions, is the source of real cognitions. 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.