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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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The proof in favour of the infinity of the cosmical succession and the cosmical content is based upon the consideration that, in the opposite case, a void time and a void space must constitute the limits of the world.

 It is, on the contrary, manifest that a permanent phenomenon in space (impenetrable extension) can contain mere relations, and nothing that is absolutely internal, and yet be the primary substratum of all external perception. But, as in this case we make abstraction of all intuition, we lose altogether the mode in which the manifold determines to each of its parts its place, that is, the form of sensibility (space); and yet this mode antecedes all empirical causality. If, for example, we presuppose that the world of sense is given in itself in its totality, it is false, either that it is infinite, or that it is finite and limited in space. 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. A substance which is permanently present in space, yet without filling it (like that tertium quid between matter and the thinking subject which some have tried to introduce into metaphysics), or a peculiar fundamental power of the mind of intuiting the future by anticipation (instead of merely inferring from past and present events), or, finally, a power of the mind to place itself in community of thought with other men, however distant they may be--these are conceptions the possibility of which has no ground to rest upon. But as sensuous intuition is a peculiar subjective condition, which is a priori at the foundation of all perception, and the form of which is primitive, the form must be given per se, and so far from matter (or the things themselves which appear) lying at the foundation of experience (as we must conclude, if we judge by mere conceptions), the very possibility of itself presupposes, on the contrary, a given formal intuition (space and time). Phenomena, therefore, cannot be apprehended, that is, received into empirical consciousness otherwise than through the synthesis of a manifold, through which the representations of a determinate space or time are generated; that is to say, through the composition of the homogeneous and the consciousness of the synthetical unity of this manifold (homogeneous). Consequently, the original representation of space is an intuition a priori, and not a conception. 
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