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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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Millions do business there everyday - so order with Confidence! It is also certain, that this very perception or object is supposed to have a continued uninterrupted being, and neither to be annihilated by our absence, nor to be brought into existence by our presence. 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. Now in experience our perceptions come together contingently, so that no character of necessity in their connection appears, or can appear from the perceptions themselves, because apprehension is only a placing together of the manifold of empirical intuition, and no representation of a necessity in the connected existence of the phenomena which apprehension brings together, is to be discovered therein. By the same intuition, that we perceive nothing not to be equal to two right angles, or not to be something, we perceive, that it can never be a cause; and consequently must perceive, that every object has a real cause of its 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.
I. This table, which contains four classes of conceptions of the understanding, may, in the first instance, be divided into two classes, the first of which relates to objects of intuition--pure as well as empirical; the second, to the existence of these objects, either in relation to one another, or to the understanding. I. This table, which contains four classes of conceptions of the understanding, may, in the first instance, be divided into two classes, the first of which relates to objects of intuition--pure as well as empirical; the second, to the existence of these objects, either in relation to one another, or to the understanding. As the relation of cause and effect is requisite to persuade us of any real existence, so is this persuasion requisite to give force to these other relations.