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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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Its truth is supported by the fact that it is possible to perceive a determination of time only by means of a change in external relations (motion) to the permanent in space (for example, we become aware of the sun's motion by observing the changes of his relation to the objects of this earth).

 As space is not a composite of substances (and not even of real accidents), if I abstract all composition therein--nothing, not even a point, remains; for a point is possible only as the limit of a space--consequently of a composite. [*Footnote; It is evident that what is meant here is, that empty space, in so far as it is limited by phenomena--space, that is, within the world--does not at least contradict transcendental principles, and may therefore, as regards them, be admitted, although its possibility cannot on that account be affirmed.] Now, since the world, as a phenomenon, cannot be thus limited in itself for a phenomenon is not a thing in itself; it must be possible for us to have a perception of this limitation by a void time and a void space. But this very synthetical unity remains, even when I abstract the form of space, and has its seat in the understanding, and is in fact the category of the synthesis of the homogeneous in an intuition; that is to say, the category of quantity, to which the aforesaid synthesis of apprehension, that is, the perception, must be completely conformable.* In such a case I should be obliged in transcendental reflection to compare my conceptions only under the conditions of sensibility, and so space and time would not be determinations of things in themselves, but of phenomena. For, in the contrary case, it would be limited by a void time on the one hand, and by a void space on the other.