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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 transcendental aesthetic we proved that everything intuited in space and time, all objects of a possible experience, are nothing but phenomena, that is, mere representations; and that these, as presented to us--as extended bodies, or as series of changes--have no self-subsistent existence apart from human thought.

 But motion, considered as the description of a space, is a pure act of the successive synthesis of the manifold in external intuition by means of productive imagination, and belongs not only to geometry, but even to transcendental philosophy.] [*Footnote; Space and time, and all portions thereof, are intuitions; consequently are, with a manifold for their content, single representations. But in the Critique itself it will be demonstrated, not hypothetically, but apodeictically, from the nature of our representations of space and time. But as sensuous intuition is a peculiar subjective condition, which is a priori at the foundation of all perception, and the form of which is primitive, the form must be given per se, and so far from matter (or the things themselves which appear) lying at the foundation of experience (as we must conclude, if we judge by mere conceptions), the very possibility of itself presupposes, on the contrary, a given formal intuition (space and time). Now, a gradual transition from empirical consciousness to pure consciousness is possible, inasmuch as the real in this consciousness entirely vanishes, and there remains a merely formal consciousness (a priori) of the manifold in time and space; consequently there is possible a synthesis also of the production of the quantity of a sensation from its commencement, that is, from the pure intuition = 0 onwards up to a certain quantity of the sensation. If, therefore, space (and time also) were not a mere form of your intuition, which contains conditions a priori, under which alone things can become external objects for you, and without which subjective conditions the objects are in themselves nothing, you could not construct any synthetical proposition whatsoever regarding external objects.