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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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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 the synthesis of the manifold parts of space--(the syntheses whereby we apprehend space)--is nevertheless successive; it takes place, therefore, in time, and contains a series. There is another very decisive argument, which establishes the present doctrine concerning our ideas of space and time, and is founded only on that simple principle, that our ideas of them are compounded of parts, which are indivisible. 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. We have already seen that we are in possession of two perfectly different kinds of conceptions, which nevertheless agree with each other in this, that they both apply to objects completely a priorI. These are the conceptions of space and time as forms of sensibility, and the categories as pure conceptions of the understanding. But, as phenomena are objects of sensibility, and, as the understanding, in respect of them, must be employed empirically and not purely or transcendentally, plurality and numerical difference are given by space itself as the condition of external phenomena. 
We must now consider three phaenomena, which seem to be, in a manner, the reverse of these: Why a very great distance encreases our esteem and admiration for an object; Why such a distance in time encreases it more than that in space: And a distance in past time more than that in future.
 We have a priori forms of the external and internal sensuous intuition in the representations of space and time, and to these must the synthesis of apprehension of the manifold in a phenomenon be always comformable, because the synthesis itself can only take place according to these forms. The divisibility of a body rests upon the divisibility of space, which is the condition of the possibility of the body as an extended whole.