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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 not only does teleology, which ought to aid in the completion of unity in accordance with general laws, operate to the destruction of its influence, but it hinders reason from attaining its proper aim, that is, the proof, upon natural grounds, of the existence of a supreme intelligent cause.

 I can annihilate in thought every existing substance without self-contradiction, but I cannot infer from this their objective contingency in existence, that is to say, the possibility of their non-existence in itself. 

If, accordingly, an object which must be regarded as a sensuous phenomenon possesses a faculty which is not an object of sensuous intuition, but by means of which it is capable of being the cause of phenomena, the causality of an object or existence of this kind may be regarded from two different points of view.

 For, in order to make even internal change cognitable, we require to represent time, as the form of the internal sense, figuratively by a line, and the internal change by the drawing of that line (motion), and consequently are obliged to employ external intuition to be able to represent the successive existence of ourselves in different states. Under this last head I comprehend their situation as well as relations, their external position as well as the independence of their existence and operation. [*Footnote; All general conceptions--as such--depend, for their existence, on the analytical unity of consciousness. If phenomena were things in themselves, and time and space forms of the existence of things, condition and conditioned would always be members of the same series; and thus would arise in the present case the antinomy common to all transcendental ideas--that their series is either too great or too small for the understanding.