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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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If, by the complaint of being unable to perceive the internal nature of things, it is meant that we do not comprehend by the pure understanding what the things which appear to us may be in themselves, it is a silly and unreasonable complaint; for those who talk thus really desire that we should be able to cognize, consequently to intuite, things without senses, and therefore wish that we possessed a faculty of cognition perfectly different from the human faculty, not merely in degree, but even as regards intuition and the mode thereof, so that thus we should not be men, but belong to a class of beings, the possibility of whose existence, much less their nature and constitution, we have no means of cognizing.

 The idea of a fundamental power, the existence of which no effort of logic can assure us of, is the problem to be solved, for the systematic representation of the existing variety of powers. But if we proceed analytically--the "I think" as a proposition containing in itself an existence as given, consequently modality being the principle--and dissect this proposition, in order to ascertain its content, and discover whether and how this Ego determines its existence in time and space without the aid of anything external; the propositions of rationalistic psychology would not begin with the conception of a thinking being, but with a reality, and the properties of a thinking being in general would be deduced from the mode in which this reality is cogitated, after everything empirical had been abstracted; as is shown in the following table: Stop Premature Ejaculation" Hence the conclusion cannot be, "I cannot exist otherwise than as subject"; but only "I can, in cogitating my existence, employ my Ego only as the subject of the judgement." But this is an identical proposition, and throws no light on the mode of my existence.] Now a like connection is cogitated in a whole of things; for one thing is not subordinated, as effect, to another as cause of its existence, but, on the contrary, is co-ordinated contemporaneously and reciprocally, as a cause in relation to the determination of the others (for example, in a body--the parts of which mutually attract and repel each other). One part of a compound object may become more considerable than another, either because it is more constant and durable; because it is of greater value; because it is more obvious and remarkable; because it is of greater extent; or because its existence is more separate and independent. The different phenomenal manifestations of the same substance appear at first view to be so very dissimilar that we are inclined to assume the existence of just as many different powers as there are different effects--as, in the case of the human mind, we have feeling, consciousness, imagination, memory, wit, analysis, pleasure, desire and so on. In order, therefore, to accommodate myself to their notions, I shall at first suppose; that there is only a single existence, which I shall call indifferently OBJECT or PERCEPTION, according as it shall seem best to suit my purpose, understanding by both of them what any common man means by a hat, or shoe, or stone, or any other impression, conveyd to him by his senses. Change is but a mode of existence, which follows on another mode of existence of the same object; hence all that changes is permanent, and only the condition thereof changes. These passions are moved by degrees of liveliness and strength, which are inferior to belief, and independent of the real existence of their objects.