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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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The case is very different with those principles whose province it is to subject the existence of phenomena to rules a priorI. For as existence does not admit of being constructed, it is clear that they must only concern the relations of existence and be merely regulative principles.

 It does not begin from conceptions, but from common experience, and requires a basis in actual existence. 
  • The hypothesis of a supreme intelligence, as the sole cause of the universe--an intelligence which has for us no more than an ideal existence--is accordingly always of the greatest service to reason.
 

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 But, as there has thus been proved the existence of a faculty which can of itself originate a series in time--although we are unable to explain how it can exist--we feel ourselves authorized to admit, even in the midst of the natural course of events, a beginning, as regards causality, of different successions of phenomena, and at the same time to attribute to all substances a faculty of free action. No one can once doubt but existence and non-existence destroy each other, and are perfectly incompatible and contrary. For as to the supposition of their existence in the manner of mathematical points, it resolves itself into the second opinion, and supposes, that several passions may be placed in a circular figure, and that a certain number of smells, conjoined with a certain number of sounds, may make a body of twelve cubic inches; which appears ridiculous upon the bare mentioning of it. Truth or falshood consists in an agreement or disagreement either to the real relations of ideas, or to real existence and matter of fact. But farther, what must become of all our particular perceptions upon this hypothesis? All these are different, and distinguishable, and separable from each other, and may be separately considered, and may exist separately, and have no Deed of tiny thing to support their existence. But the existence of external things is absolutely requisite for this purpose, so that it follows that internal experience is itself possible only mediately and through external experience.