Oyonale - 3D art and graphic experiments
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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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If, accordingly, we have assumed, from a non-speculative point of view, the immaterial nature of the soul, and are met by the objection that experience seems to prove that the growth and decay of our mental faculties are mere modifications of the sensuous organism--we can weaken the force of this objection by the assumption that the body is nothing but the fundamental phenomenon, to which, as a necessary condition, all sensibility, and consequently all thought, relates in the present state of our existence; and that the separation of soul and body forms the conclusion of the sensuous exercise of our power of cognition and the beginning of the intellectual. But, after all, the possibility of such noumena is quite incomprehensible, and beyond the sphere of phenomena, all is for us a mere void; that is to say, we possess an understanding whose province does problematically extend beyond this sphere, but we do not possess an intuition, indeed, not even the conception of a possible intuition, by means of which objects beyond the region of sensibility could be given us, and in reference to which the understanding might be employed assertorically. 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.] [*Footnote; Space represented as an object (as geometry really requires it to be) contains more than the mere form of the intuition; namely, a combination of the manifold given according to the form of sensibility into a representation that can be intuited; so that the form of the intuition gives us merely the manifold, but the formal intuition gives unity of representation. In conclusion, that transcendental aesthetic cannot contain any more than these two elements--space and time, is sufficiently obvious from the fact that all other conceptions appertaining to sensibility, even that of motion, which unites in itself both elements, presuppose something empirical. The former appertain absolutely and necessarily to our sensibility, of whatsoever kind our sensations may be; the latter may be of very diversified character. Now, as all our intuition is sensuous, imagination, by reason of the subjective condition under which alone it can give a corresponding intuition to the conceptions of the understanding, belongs to sensibility.