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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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Now, this is a supposition which, if regarded as of a constitutive character, goes much farther than any experience or observation of ours can justify.

 We take from experience nothing more than is requisite to present us with an object (in general) of the external or of the internal sense; in the former case, by the mere conception of matter (impenetrable and inanimate extension), in the latter, by the conception of a thinking being--given in the internal empirical representation, I think. We have been able, with very little trouble, to make it comprehensible how the conceptions of space and time, although a priori cognitions, must necessarily apply to external objects, and render a synthetical cognition of these possible, independently of all experience. Unlimited Bandwidth!  The idea of cause and effect is derived from experience, which presenting us with certain objects constantly conjoined with each other, produces such a habit of surveying them in that relation, that we cannot without a sensible violence survey them iii any other. Accordingly, there are three rules of all relations of time in phenomena, according to which the existence of every phenomenon is determined in respect of the unity of all time, and these antecede all experience and render it possible. The result of the whole of this part of the analytic of principles is, therefore; "All principles of the pure understanding are nothing more than a priori principles of the possibility of experience, and to experience alone do all a priori synthetical propositions apply and relate"; indeed, their possibility itself rests entirely on this relation. In the mind, all phenomena, as contents of a possible experience, must exist in community (communio) of apperception or consciousness, and in so far as it is requisite that objects be represented as coexistent and connected, in so far must they reciprocally determine the position in time of each other and thereby constitute a whole. 

It is not a priori manifest why phenomena should contain anything of this kind (we are of course debarred from appealing for proof to experience, for the objective validity of this conception must be demonstrated a priori), and it hence remains doubtful a priori, whether such a conception be not quite void and without any corresponding object among phenomena.

 Now the nature and effects of experience have been already sufficiently examined and explained.