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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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And this did not happen by means of assistance applied in each particular case (systema assistentiae), but through the unity of the idea of a cause occupied and connected with all substances, in which they necessarily receive, according to the Leibnitzian school, their existence and permanence, consequently also reciprocal correspondence, according to universal laws.

 Now reason looks round for the conception of a being that may be admitted, without inconsistency, to be worthy of the attribute of absolute necessity, not for the purpose of inferring a priori, from the conception of such a being, its objective existence (for if reason allowed itself to take this course, it would not require a basis in given and actual existence, but merely the support of pure conceptions), but for the purpose of discovering, among all our conceptions of possible things, that conception which possesses no element inconsistent with the idea of absolute necessity. Betwixt unity and number there can be no medium; no more than betwixt existence and nonexistence. 
We are actually in possession of a priori synthetical cognitions, as is proved by the existence of the principles of the understanding, which anticipate experience.
 

It determines the subject (which is in this case an object also) in relation to existence; and it cannot be given without the aid of the internal sense, whose intuition presents to us an object, not as a thing in itself, but always as a phenomenon.

 We could never get further than proving that, without this relation to conceptions, we could not conceive the existence of the contingent, that is, could not a priori through the understanding cognize the existence of such a thing; but it does not hence follow that this is also the condition of the possibility of the thing itself that is said to be contingent. may be extended to morals, politics, natural philosophy, and other studies, where we consider not the other abstract relations of ideas, but their real connexions and existence. 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. This is NOT unsolicited email.