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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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In order to admit this, we have only to be convinced that there is an absolutely necessary use of pure reason--the moral use--in which it inevitably transcends the limits of sensibility, without the aid of speculation, requiring only to be insured against the effects of a speculation which would involve it in contradiction with itself.

 But we are speaking here merely of phenomena in space and time, both of which are determinations of sensibility, and not of things in themselves. But if I could intuite myself, or be intuited by another being, without this condition of sensibility, then those very determinations which we now represent to ourselves as changes, would present to us a knowledge in which the representation of time, and consequently of change, would not appear. To say, then, that all our sensibility is nothing but the confused representation of things containing exclusively that which belongs to them as things in themselves, and this under an accumulation of characteristic marks and partial representations which we cannot distinguish in consciousness, is a falsification of the conception of sensibility and phenomenization, which renders our whole doctrine thereof empty and useless. The understanding gives to experience, according to the subjective and formal conditions, of sensibility as well as of apperception, the rules which alone make this experience possible. But, as we have no source of cognition besides these two, it follows that error is caused solely by the unobserved influence of the sensibility upon the understanding. Thought is certainly not a product of the senses, and in so far is not limited by them, but it does not therefore follow that it may be employed purely and without the intervention of sensibility, for it would then be without reference to an object. But, in so far as it exercises an influence upon the action of the understanding and determines it to judgement, sensibility is itself the cause of error.] 
For it must be confessed of the categories that they are not of themselves sufficient for the cognition of things in themselves and, without the data of sensibility, are mere subjective forms of the unity of the understanding.
 FREE SHIPPING !! But, as phenomena are objects of sensibility, and, as the understanding, in respect of them, must be employed empirically and not purely or transcendentally, plurality and numerical difference are given by space itself as the condition of external phenomena.