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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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The latter has, indeed, this advantage, that the representations of space and time do not come in their way when they wish to judge of objects, not as phenomena, but merely in their relation to the understanding. But the understanding at the same time comprehends that it cannot employ its categories for the consideration of things in themselves, because these possess significance only in relation to the unity of intuitions in space and time, and that they are competent to determine this unity by means of general a priori connecting conceptions only on account of the pure ideality of space and time. But, as in this case we make abstraction of all intuition, we lose altogether the mode in which the manifold determines to each of its parts its place, that is, the form of sensibility (space); and yet this mode antecedes all empirical causality. Hence it follows that an a priori intuition (which is not empirical) lies at the root of all our conceptions of space. If this, and with it space as the a priori condition of the possibility of phenomena, is left out of view, the whole world of sense disappears. - But, with the exception of space, there is no representation, subjective and referring to something external to us, which could be called objective a priorI. For there are no other subjective representations from which we can deduce synthetical propositions a priori, as we can from the intuition of space.
We maintain, therefore, the empirical reality of space in regard to all possible external experience, although we must admit its transcendental ideality; in other words, that it is nothing, so soon as we withdraw the condition upon which the possibility of all experience depends and look upon space as something that belongs to things in themselves.