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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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Still less is it a constitutive principle of reason authorizing us to extend our conception of the sensuous world beyond all possible experience.

 Nor have we only our reason to trust to for this principle, but also experience. For, as regards a vacuum or void, which we may cogitate as out and beyond the field of possible experience (the world), such a question cannot come before the tribunal of mere understanding, which decides only upon questions that concern the employment of given phenomena for the construction of empirical cognition. Thus the reality of the external sense is necessarily connected with that of the internal, in order to the possibility of experience in general; that is, I am just as certainly conscious that there are things external to me related to my sense as I am that I myself exist as determined in time. This question we cannot be long in deciding, For besides all the other arguments, with which this subject abounds, it must evidently appear, that the relation of ideas, which experience shews to be so requisite a circumstance to the production of the passion, would be entirely superfluous, were it not to second a relation of affections, and facilitate the transition from one impression to another. Now there are objects which reason thinks, and that necessarily, but which cannot be given in experience, or, at least, cannot be given so as reason thinks them. It assumed that the only immediate experience is internal and that from this we can only infer the existence of external things. A transcendental proposition is, therefore, a synthetical cognition of reason by means of pure conceptions and the discursive method, and it renders possible all synthetical unity in empirical cognition, though it cannot present us with any intuition a priorI. [*Footnote; In the case of the conception of cause, I do really go beyond the empirical conception of an event--but not to the intuition which presents this conception in concreto, but only to the time-conditions, which may be found in experience to correspond to the conception. That space and time are only forms of sensible intuition, and hence are only conditions of the existence of things as phenomena; that, moreover, we have no conceptions of the understanding, and, consequently, no elements for the cognition of things, except in so far as a corresponding intuition can be given to these conceptions; that, accordingly, we can have no cognition of an object, as a thing in itself, but only as an object of sensible intuition, that is, as phenomenon--all this is proved in the analytical part of the Critique; and from this the limitation of all possible speculative cognition to the mere objects of experience, follows as a necessary result. No wonder, therefore, we are so rash in drawing our inferences from it, and are less guided by experience in our judgments concerning it, than in those upon any other subject.