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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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On the other hand, those who maintain the absolute reality of time and space, whether as essentially subsisting, or only inhering, as modifications, in things, must find themselves at utter variance with the principles of experience itself. If your browser won't load the Web site, send us an e-mail and we will provide you with more information. But we are speaking here merely of phenomena in space and time, both of which are determinations of sensibility, and not of things in themselves. But if we consider this empirical datum generally, and inquire, without reference to its accordance with all our senses, whether there can be discovered in it aught which represents an object as a thing in itself (the raindrops of course are not such, for they are, as phenomena, empirical objects), the question of the relation of the representation to the object is transcendental; and not only are the raindrops mere phenomena, but even their circular form, nay, the space itself through which they fall, is nothing in itself, but both are mere modifications or fundamental dispositions of our sensuous intuition, whilst the transcendental object remains for us utterly unknown. But this does not hold good of the Totum substantiale phaenomenon, which, as an empirical intuition in space, possesses the necessary property of containing no simple part, for the very reason that no part of space is simple. Space is merely the form of external intuition, but not a real object which can itself be externally intuited; it is not a correlate of phenomena, it is the form of phenomena itself. All this being granted, it is nevertheless indisputable, that we must assume these two nonentities, void space without and void time before the world, if we assume the existence of cosmical limits, relatively to space or time.