Oyonale - Créations 3D et expériences graphiques
Trucs marrants Image mixer TrueSpam ShakeSpam ThinkSpam

ThinkSpam

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

.

If we depart from the subjective condition, under which alone we can obtain external intuition, or, in other words, by means of which we are affected by objects, the representation of space has no meaning whatsoever.

 Simply try these Amazing pills for 30-days and if after 30-days you do not experience both a huge increase in the amount of semen you ejaculate along with longer lasting more intense orgasms, simply send the empty bottle back to us and we'll refund you 100% of the cost including shipping. With this guarantee, our product must work for you... or we'll lose money on every sale!" just in the same way did Plato, abandoning the world of sense because of the narrow limits it sets to the understanding, venture upon the wings of ideas beyond it, into the void space of pure intellect. The same is the case with the double answer to the question regarding the extent, in space, of the world. Yet this they do, in assuming that the real in space (I must not here call it impenetrability or weight, because these are empirical conceptions) is always identical, and can only be distinguished according to its extensive quantity, that is, multiplicity. If all reality in perception has a degree, between which and negation there is an endless sequence of ever smaller degrees, and if, nevertheless, every sense must have a determinate degree of receptivity for sensations; no perception, and consequently no experience is possible, which can prove, either immediately or mediately, an entire absence of all reality in a phenomenon; in other words, it is impossible ever to draw from experience a proof of the existence of empty space or of empty time. Secondly, if every phenomenon (matter) in space consists of an infinite number of parts, the regress of the division is always too great for our conception; and if the division of space must cease with some member of the division (the simple), it is too small for the idea of the unconditioned. It is a matter of indifference, whether I say, "I may in the progress of experience discover stars, at a hundred times greater distance than the most distant of those now visible," or, "Stars at this distance may be met in space, although no one has, or ever will discover them." For, if they are given as things in themselves, without any relation to possible experience, they are for me non-existent, consequently, are not objects, for they are not contained in the regressive series of experience. It may, for example, be alleged, that a limit to the world, as regards both space and time, is quite possible, without at the same time holding the existence of an absolute time before the beginning of the world, or an absolute space extending beyond the actual world--which is impossible. For if we merely examine the sphere of the conception which indicates a genus, we cannot discover how far it is possible to proceed in the division of that sphere; just as it is impossible, from the consideration of the space occupied by matter, to determine how far we can proceed in the division of it. For, if they decide for the first view, and make space and time into substances, this being the side taken by mathematical natural philosophers, they must admit two self-subsisting nonentities, infinite and eternal, which exist (yet without there being anything real) for the purpose of containing in themselves everything that is real.