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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 with the intellectual consciousness of my existence, in the representation; I am, which accompanies all my judgements, and all the operations of my understanding, I could, at the same time, connect a determination of my existence by intellectual intuition, then the consciousness of a relation to something external to me would not be necessary.

 [*Footnote; This ideal of the ens realissimum--although merely a mental representation--is first objectivized, that is, has an objective existence attributed to it, then hypostatized, and finally, by the natural progress of reason to the completion of unity, personified, as we shall show presently. Our Critique would be an investigation utterly superfluous, if there existed a possibility of proving a priori, that all thinking beings are in themselves simple substances, as such, therefore, possess the inseparable attribute of personality, and are conscious of their existence apart from and unconnected with matter. We may well ask, What causes induce us to believe in the existence of body? but it is in vain to ask, Whether there be body or not? That is a point, which we must take for granted in all our reasonings. A monkey would have a hard time making a site look bad with the software I include for my Customers. For this wonderful faculty, which the consciousness of the moral law in me reveals, would present me with a principle of the determination of my own existence which is purely intellectual--but by what predicates? The confusion, in which impressions are sometimes involved, proceeds only from their faintness and unsteadiness, not from any capacity in the mind to receive any impression, which in its real existence has no particular degree nor proportion. It may well be that all finite thinking beings must necessarily in this respect agree with man (though as to this we cannot decide), but sensibility does not on account of this universality cease to be sensibility, for this very reason, that it is a deduced (intuitus derivativus), and not an original (intuitus originarius), consequently not an intellectual intuition, and this intuition, as such, for reasons above mentioned, seems to belong solely to the Supreme Being, but never to a being dependent, quoad its existence, as well as its intuition (which its existence determines and limits relatively to given objects). It will first be proper to observe a few of those experiments, which convince us, that our perceptions are not possest of any independent existence. All this being granted, it is nevertheless indisputable, that we must assume these two nonentities, void space without and void time before the world, if we assume the existence of cosmical limits, relatively to space or time. My conclusion from both is, that since all our perceptions are different from each other, and from every thing else in the universe, they are also distinct and separable, and may be considered as separately existent, and may exist separately, and have no need of any thing else to support their existence.