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Extract from THE CRITIQUE OF PURE REASON

The table of this division of the conception of nothing (the corresponding division of the conception of something does not require special description) must therefore be arranged as follows:
NOTHING AS
1 As Empty Conception without object, ens rationis 2 3 Empty object of Empty intuition a conception, without object, nihil privativum ens imaginarium 4 Empty object without conception, nihil negativum
We see that the ens rationis is distinguished from the nihil negativum or pure nothing by the consideration that the former must not be reckoned among possibilities, because it is a mere fiction- though not self-contradictory, while the latter is completely opposed to all possibility, inasmuch as the conception annihilates itself.
Both, however, are empty conceptions.
On the other hand, the nihil privativum and ens imaginarium are empty data for conceptions.
If light be not given to the senses, we cannot represent to ourselves darkness, and if extended objects are not perceived, we cannot represent space.
Neither the negation, nor the mere form of intuition can, without something real, be an object.
TRANSCENDENTAL LOGIC.
SECOND DIVISION.
TRANSCENDENTAL DIALECTIC.
INTRODUCTION.
I. Of Transcendental Illusory Appearance.
We termed dialectic in general a logic of appearance.
This does not signify a doctrine of probability; for probability is truth, only cognized upon insufficient grounds, and though the information it gives us is imperfect, it is not therefore deceitful.
Hence it must not be separated from the analytical part of logic.
Still less must phenomenon and appearance be held to be identical.
For truth or illusory appearance does not reside in the object, in so far as it is intuited, but in the judgement upon the object, in so far as it is thought.
It is, therefore, quite correct to say that the senses do not err, not because they always judge correctly, but because they do not judge at all.
Hence truth and error, consequently also, illusory appearance as the cause of error, are only to be found in a judgement, that is, in the relation of an object to our understanding.
In a cognition which completely harmonizes with the laws of the understanding, no error can exist.