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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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This first is called, in relation to past time, the beginning of the world; in relation to space, the limit of the world; in relation to the parts of a given limited whole, the simple; in relation to causes, absolute spontaneity (liberty); and in relation to the existence of changeable things, absolute physical necessity.

 The question is as much above the power and the sphere of reason as the following would be; "Why does the transcendental object of our external sensuous intuition allow of no other form than that of intuition in space?" But the problem, which we were called upon to solve, does not require us to entertain any such questions. 

For inasmuch as only by means of such pure form of sensibility an object can appear to us, that is, be an object of empirical intuition, space and time are pure intuitions, which contain a priori the condition of the possibility of objects as phenomena, and an a priori synthesis in these intuitions possesses objective validity.

 
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.
 In the transcendental aesthetic we proved that everything intuited in space and time, all objects of a possible experience, are nothing but phenomena, that is, mere representations; and that these, as presented to us--as extended bodies, or as series of changes--have no self-subsistent existence apart from human thought. Empirical intuition is therefore not a composition of phenomena and space (of perception and empty intuition). Space (filled or void)* may therefore be limited by phenomena, but phenomena cannot be limited by an empty space without them. Secondly, the real in space--that is, matter--is conditioned.