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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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Space, therefore, cannot be regarded as absolutely and in itself something determinative of the existence of things, because it is not itself an object, but only the form of possible objects. It would be unjust to accuse us of holding the long-decried theory of empirical idealism, which, while admitting the reality of space, denies, or at least doubts, the existence of bodies extended in it, and thus leaves us without a sufficient criterion of reality and illusion. On the other hand, these very conditions (space and time) embarrass them greatly, when the understanding endeavours to pass the limits of that sphere. But we can very easily conceive the possibility of community (of substances as phenomena) if we represent them to ourselves as in space, consequently in external intuition. But, the assertion on the other band that when all composition in matter is annihilated in thought, nothing remains, does not seem to harmonize with the conception of substance, which must be properly the subject of all composition and must remain, even after the conjunction of its attributes in space- which constituted a body--is annihilated in thought. 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. - That which space and time possess proper to themselves and independent of things, he ascribed to a necessary confusion in our conceptions of them, whereby that which is a mere form of dynamical relations is held to be a self-existent intuition, antecedent even to things themselves.
- We cannot cogitate a geometrical line without drawing it in thought, nor a circle without describing it, nor represent the three dimensions of space without drawing three lines from the same point perpendicular to one another.
2. Space then is a necessary representation a priori, which serves for the foundation of all external intuitions.