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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 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.

 Meanwhile, the Monadists have been subtle enough to escape from this difficulty, by presupposing intuition and the dynamical relation of substances as the condition of the possibility of space, instead of regarding space as the condition of the possibility of the objects of external intuition, that is, of bodies. The capacity of the mind is not infinite; consequently no idea of extension or duration consists of an infinite number of parts or inferior ideas, but of a finite number, and these simple and indivisible: It is therefore possible for space and time to exist conformable to this idea: And if it be possible, it is certain they actually do exist conformable to it; since their infinite divisibility is utterly impossible and contradictory. Sensuous intuition is either pure intuition (space and time) or empirical intuition--of that which is immediately represented in space and time by means of sensation as real. 

For as by means of this unity alone (the understanding determining the sensibility) space and time are given as intuitions, it follows that the unity of this intuition a priori belongs to space and time, and not to the conception of the understanding (SS 20).]

 Our internal impressions are our passions, emotions, desires and aversions; none of which, I believe, will ever be asserted to be the model, from which the idea of space is derived. For geometrical principles are always apodeictic, that is, united with the consciousness of their necessity, as; "Space has only three dimensions." But propositions of this kind cannot be empirical judgements, nor conclusions from them.