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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 such a case I should be obliged in transcendental reflection to compare my conceptions only under the conditions of sensibility, and so space and time would not be determinations of things in themselves, but of phenomena.

 It may well be that all finite thinking beings must necessarily in this respect agree with man (though as to this we cannot decide), but sensibility does not on account of this universality cease to be sensibility, for this very reason, that it is a deduced (intuitus derivativus), and not an original (intuitus originarius), consequently not an intellectual intuition, and this intuition, as such, for reasons above mentioned, seems to belong solely to the Supreme Being, but never to a being dependent, quoad its existence, as well as its intuition (which its existence determines and limits relatively to given objects). The science of all the principles of sensibility a priori, I call transcendental aesthetic.* There must, then, be such a science forming the first part of the transcendental doctrine of elements, in contradistinction to that part which contains the principles of pure thought, and which is called transcendental logic. Now, as the categories have their origin in the understanding alone, independently of sensibility, I must in my deduction make abstraction of the mode in which the manifold of an empirical intuition is given, in order to fix my attention exclusively on the unity which is brought by the understanding into the intuition by means of the category. This predicate is only applicable to things in so far as they appear to us, that is, are objects of sensibility. 

But this representation, "I think," is an act of spontaneity; that is to say, it cannot be regarded as belonging to mere sensibility.

 The aging process is changing in America as millions of people are successfully rediscovering their youthful vigor through the incredible power of natural growth hormone dietary supplements.  The understanding is the object of reason, as sensibility is the object of the understanding. But these sources of knowledge being merely conditions of our sensibility, do therefore, and as such, strictly determine their own range and purpose, in that they do not and cannot present objects as things in themselves, but are applicable to them solely in so far as they are considered as sensuous phenomena. 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. Conceptions may be logically compared without the trouble of inquiring to what faculty their objects belong, whether as noumena, to the understanding, or as phenomena, to sensibility.