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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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It may be easily executed by any one who will refer to the ontological manuals, and subordinate to the category of causality, for example, the predicables of force, action, passion; to that of community, those of presence and resistance; to the categories of modality, those of origination, extinction, change; and so with the rest.

 In virtue of its empirical character, this subject would at the same time be subordinate to all the empirical laws of causality, and, as a phenomenon and member of the sensuous world, its effects would have to be accounted for by a reference to preceding phenomena. As regards the category of community, it may easily be inferred that, as the pure categories of substance and causality are incapable of a definition and explanation sufficient to determine their object without the aid of intuition, the category of reciprocal causality in the relation of substances to each other (commercium) is just as little susceptible thereof. Reason would be unable to satisfy her own requirements, if she passed from a causality which she does know, to obscure and indemonstrable principles of explanation which she does not know. It is evident, at the first view, that we cannot presuppose the reality of this transcendental object, by means of the conceptions of reality, substance, causality, and so on, because these conceptions cannot be applied to anything that is distinct from the world of sense. I know I did - many times!  This cause and its causality exist therefore out of and apart from the series of phenomena; while its effects do exist and are discoverable in the series of empirical conditions. All change is therefore possible only through a continuous action of the causality, which, in so far as it is uniform, we call a momentum. 

It may be easily executed by any one who will refer to the ontological manuals, and subordinate to the category of causality, for example, the predicables of force, action, passion; to that of community, those of presence and resistance; to the categories of modality, those of origination, extinction, change; and so with the rest.

 The latter, on the contrary, holds out to the understanding the promise of a point of rest in the chain of causes, by conducting it to an unconditioned causality, which professes to have the power of spontaneous origination, but which, in its own utter blindness, deprives it of the guidance of rules, by which alone a completely connected experience is possible. It is, however, the true stumbling-stone to philosophy, which meets with unconquerable difficulties in the way of its admitting this kind of unconditioned causality.