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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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Under this last head I comprehend their situation as well as relations, their external position as well as the independence of their existence and operation.

 Why we attribute a continued existence to objects, even when they are not present to the senses; and why we suppose them to have an existence DISTINCT from the mind and perception. Reason presupposes the existence of cognitions of the understanding, which have a direct relation to experience, and aims at the ideal unity of these cognitions--a unity which far transcends all experience or empirical notions. Taking then penetration in this sense, for the annihilation of one body upon its approach to another, I ask any one, if he sees a necessity, that a coloured or tangible point should be annihilated upon the approach of another coloured or tangible point? On the contrary, does he not evidently perceive, that from the union of these points there results an object, which is compounded and divisible, and may be distinguished into two parts, of which each preserves its existence distinct and separate, notwithstanding its contiguity to the other? Let him aid his fancy by conceiving these points to be of different colours, the better to prevent their coalition and confusion. Then I say that the coexistence of these cannot be an object of possible perception and that the existence of one cannot, by any mode of empirical synthesis, lead us to the existence of another. For the proposition; "Every thinking being, as such, is simple substance," is an a priori synthetical proposition; because in the first place it goes beyond the conception which is the subject of it, and adds to the mere notion of a thinking being the mode of its existence, and in the second place annexes a predicate (that of simplicity) to the latter conception--a predicate which it could not have discovered in the sphere of experience. 
Thus it appears, that the definitions of mathematics destroy the pretended demonstrations; and that if we have the idea of indivisible points, lines and surfaces conformable to the definition, their existence is certainly possible: but if we have no such idea, it is impossible we can ever conceive the termination of any figure; without which conception there can be no geometrical demonstration.
 It follows that an infinite series already elapsed is impossible and that, consequently, a beginning of the world is a necessary condition of its existence. Muscle Strength: 88% improvement For we have merely presupposed a something, of which we have no conception, which we do not know as it is in itself; but, in relation to the systematic disposition of the universe, which we must presuppose in all our observation of nature, we have cogitated this unknown being in analogy with an intelligent existence (an empirical conception), that is to say, we have endowed it with those attributes, which, judging from the nature of our own reason, may contain the ground of such a systematic unity.