Oyonale - 3D art and graphic experiments
Fun things Image mixer TrueSpam ShakeSpam ThinkSpam

ThinkSpam

Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

.

We are on this account incompetent to extend the sphere of our objects of thought beyond the conditions of our sensibility, and to assume the existence of objects of pure thought, that is, of noumena, inasmuch as these have no true positive signification.

 It may be true that there are intelligible existences to which our faculty of sensuous intuition has no relation, and cannot be applied, but our conceptions of the understanding, as mere forms of thought for our sensuous intuition, do not extend to these. 
The former conception does not satisfy all the requirements of the latter; but we have no choice, we are obliged to adhere to it, for we find that we cannot do without the existence of a necessary being; and even although we admit it, we find it out of our power to discover in the whole sphere of possibility any being that can advance wellgrounded claims to such a distinction.
 Now the question is; "Whether, admitting the existence of natural necessity in the world of phenomena, it is possible to consider an effect as at the same time an effect of nature and an effect of freedom--or, whether these two modes of causality are contradictory and incompatible?" we are no more able to reply, than we are, in general, to think the stationary in time, the coexistence of which with the variable, produces the conception of change.] 
Mean while we may observe that when we talk of real distinct existences, we have commonly more in our eye their independency than external situation in place, and think an object has a sufficient reality, when its Being is uninterrupted, and independent of the incessant revolutions, which we are conscious of in ourselves.
 The minor contains an experience, the major reasons from a general experience to the existence of a necessary being.* Thus this argument really begins at experience, and is not completely a priori, or ontological. But this extension of conceptions beyond the range of our intuition is of no advantage; for they are then mere empty conceptions of objects, as to the possibility or impossibility of the existence of which they furnish us with no means of discovery.