Oyonale - Créations 3D et expériences graphiques
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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.
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The conception of a noumenon, that is, of a thing which must be cogitated not as an object of sense, but as a thing in itself (solely through the pure understanding), is not self-contradictory, for we are not entitled to maintain that sensibility is the only possible mode of intuition. To distinguish the peculiar action of the understanding from the power which mingles with it, it is necessary to consider an erroneous judgement as the diagonal between two forces, that determine the judgement in two different directions, which, as it were, form an angle, and to resolve this composite operation into the simple ones of the understanding and the sensibility. If by intelligible objects we understand things which can be thought by means of the pure categories, without the need of the schemata of sensibility, such objects are impossible. With this formal condition of sensibility, therefore, all phenomena necessarily correspond, because it is only through it that they can be phenomena at all; that is, can be empirically intuited and given. This formal and pure condition of sensibility, to which the conception of the understanding is restricted in its employment, we shall name the schema of the conception of the understanding, and the procedure of the understanding with these schemata we shall call the schematism of the pure understanding. The conditions of sensuous intuition, which contain in themselves their own means of distinction, he did not look upon as primitive, because sensibility was to him but a confused mode of representation and not any particular source of representations. The understanding is the object of reason, as sensibility is the object of the understanding. 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. That is to say, it is not limited by, but rather limits, sensibility, by giving the name of noumena to things, not considered as phenomena, but as things in themselves.