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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 understanding exerts itself after two different ways, as it judges from demonstration or probability; as it regards the abstract relations of our ideas, or those relations of objects, of which experience only gives us information.

 Hence, as the paralogisms of pure reason laid the foundation for a dialectical psychology, the antinomy of pure reason will present us with the transcendental principles of a pretended pure (rational) cosmology--not, however, to declare it valid and to appropriate it, but--as the very term of a conflict of reason sufficiently indicates, to present it as an idea which cannot be reconciled with phenomena and experience. For of the possibility of a cause which changes the condition of things, that is, which determines them to the contrary to a certain given state, the understanding gives us a priori no knowledge; not merely because it has no insight into the possibility of it (for such insight is absent in several a priori cognitions), but because the notion of change concerns only certain determinations of phenomena, which experience alone can acquaint us with, while their cause lies in the unchangeable. Hence those pure synthetical judgements do relate, though but mediately, to possible experience, or rather to the possibility of experience, and upon that alone is founded the objective validity of their synthesis. 
Although, then, respecting space, or the forms which productive imagination describes therein, we do cognize much a priori in synthetical judgements, and are really in no need of experience for this purpose, such knowledge would nevertheless amount to nothing but a busy trifling with a mere chimera, were not space to be considered as the condition of the phenomena which constitute the material of external experience.
 They are then not merely serviceable towards the completion of the exercise of reason (which remains an idea, never executed, but always to be pursued); they detach themselves completely from experience and construct for themselves objects, the material of which has not been presented by experience, and the objective reality of which is not based upon the completion of the empirical series, but upon pure a priori conceptions. If our criticism can succeed in exposing the illusion in these pretended principles, those which are limited in their employment to the sphere of experience may be called, in opposition to the others, immanent principles of the pure understanding. These principles will therefore authorize us to connect phenomena according to an analogy, with the logical and universal unity of conceptions, and consequently to employ the categories in the principles themselves; but in the application of them to experience, we shall use only their schemata, as the key to their proper application, instead of the categories, or rather the latter as restricting conditions, under the title of "formulae" of the former.