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 constant form of this receptivity, which we call sensibility, is a necessary condition of all relations in which objects can be intuited as existing without us, and when abstraction of these objects is made, is a pure intuition, to which we give the name of space. 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 if this relation is sensuous, and belongs to the possible empirical employment of understanding, the supreme condition or cause must close the regressive series according to the laws of sensibility and consequently, must belong to the series of time. The conception of a noumenon, considered as merely problematical, is, however, not only admissible, but, as a limitative conception of sensibility, absolutely necessary. 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. 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. 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.] 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.