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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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Thus, we have no right to assume the existence of new powers, not existing in nature--for example, an understanding with a non-sensuous intuition, a force of attraction without contact, or some new kind of substances occupying space, and yet without the property of impenetrability--and, consequently, we cannot assume that there is any other kind of community among substances than that observable in experience, any kind of presence than that in space, or any kind of duration than that in time.

 The existence of such an absolutely necessary being may be impossible; but this can never be demonstrated from the universal contingency and dependence of sensuous phenomena, nor from the principle which forbids us to discontinue the series at some member of it, or to seek for its cause in some sphere of existence beyond the world of nature. The transition from the non-being of a state into the existence of it, supposing that this state contains no quality which previously existed in the phenomenon, is a fact of itself demanding inquiry. The very essence of this consists in the probability of its exercise, and in its causing us to anticipate, by a true or false reasoning, the real existence of the pleasure. But no object can be presented resembling some object with respect to its existence, and different from others in the same particular; since every object, that is presented, must necessarily be existent. Thus, we cognize the existence of a magnetic matter penetrating all bodies from the perception of the attraction of the steel-filings by the magnet, although the constitution of our organs renders an immediate perception of this matter impossible for us. The supposition of the continued existence of sensible objects or perceptions involves no contradiction. We must, therefore, turn to the other side, and suppose that our perceptions are no longer interrupted, but preserve a continued as well as an invariable existence, and are by that means entirely the same.