Oyonale - Créations 3D et expériences graphiques
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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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But time and space, with all phenomena therein, are not in themselves things. Phenomena as objects of perception are not pure, that is, merely formal intuitions, like space and time, for they cannot be perceived in themselves. SS 3. Transcendental Exposition of the Conception of Space. It is obvious, that the imagination can never totally forget the points of space and time, in which we are existent; but receives such frequent advertisements of them from the passions and senses, that however it may turn its attention to foreign and remote objects, it is necessitated every moment to reflect on the present. Secondly, the real in space--that is, matter--is conditioned. But the understanding at the same time comprehends that it cannot employ its categories for the consideration of things in themselves, because these possess significance only in relation to the unity of intuitions in space and time, and that they are competent to determine this unity by means of general a priori connecting conceptions only on account of the pure ideality of space and time. Now, a gradual transition from empirical consciousness to pure consciousness is possible, inasmuch as the real in this consciousness entirely vanishes, and there remains a merely formal consciousness (a priori) of the manifold in time and space; consequently there is possible a synthesis also of the production of the quantity of a sensation from its commencement, that is, from the pure intuition = 0 onwards up to a certain quantity of the sensation. But the reason why this objection is so unanimously brought against our doctrine of time, and that too by disputants who cannot start any intelligible arguments against the doctrine of the ideality of space, is this--they have no hope of demonstrating apodeictically the absolute reality of space, because the doctrine of idealism is against them, according to which the reality of external objects is not capable of any strict proof. Now, as everything real that occupies a space, contains a manifold the parts of which are external to each other, and is consequently composite--and a real composite, not of accidents (for these cannot exist external to each other apart from substance), but of substances--it follows that the simple must be a substantial composite, which is self-contradictory.