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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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For, as regards the subterfuge adopted by those who endeavour to evade the consequence--that, if the world is limited as to space and time, the infinite void must determine the existence of actual things in regard to their dimensions--it arises solely from the fact that instead of a sensuous world, an intelligible world--of which nothing is known--is cogitated; instead of a real beginning (an existence, which is preceded by a period in which nothing exists), an existence which presupposes no other condition than that of time; and, instead of limits of extension, boundaries of the universe.

 The world has no beginning, and no limits in space, but is, in relation both to time and space, infinite. If it is finite and limited, we have a right to ask; "What determines these limits?" Void space is not a self-subsistent correlate of things, and cannot be a final condition--and still less an empirical condition, forming a part of a possible experience. 4 It is in relation to possible objects in space* In the next place we shall take away from this intuition all that belongs to sensation, so that nothing may remain but pure intuition, and the mere form of phenomena, which is all that the sensibility can afford a priorI. From this investigation it will be found that there are two pure forms of sensuous intuition, as principles of knowledge a priori, namely, space and time. What do you Really Know about your Business Associate?  
  • For in the world of sense, that is, in space and time, every condition which we discover in our investigation of phenomena is itself conditioned; because sensuous objects are not things in themselves (in which case an absolutely unconditioned might be reached in the progress of cognition), but are merely empirical representations the conditions of which must always be found in intuition.
 But though every great distance produces an admiration for the distant object, a distance in time has a more considerable effect than that in space. Let us apply this principle, in order to discover farther the nature of our ideas of space and time. The foregoing deduction is an exposition of the pure conceptions of the understanding (and with them of all theoretical a priori cognition), as principles of the possibility of experience, but of experience as the determination of all phenomena in space and time in general--of experience, finally, from the principle of the original synthetical unity of apperception, as the form of the understanding in relation to time and space as original forms of sensibility. It certainly seems that, as a body must be cogitated as substance in space, the law of divisibility would not be applicable to it as substance.