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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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Thus the predicates of space and time are rightly attributed to objects of the senses as such, and in this there is no illusion.

 But the matter of phenomena, by which things are given in space and time, can be presented only in perception, a posteriorI. The only conception which represents a priori this empirical content of phenomena is the conception of a thing in general; and the a priori synthetical cognition of this conception can give us nothing more than the rule for the synthesis of that which may be contained in the corresponding a posteriori perception; it is utterly inadequate to present an a priori intuition of the real object, which must necessarily be empirical.  There is an easy reason, why every thing contiguous to us, either in space or time, should be conceived with a peculiar force and vivacity, and excel every other object, in its influence on the imagination. All evasions, such as the statement that objects of sense do not conform to the rules of construction in space (for example, to the rule of the infinite divisibility of lines or angles), must fall to the ground. But to show reasons for this peculiar character of our understandings, that it produces unity of apperception a priori only by means of categories, and a certain kind and number thereof, is as impossible as to explain why we are endowed with precisely so many functions of judgement and no more, or why time and space are the only forms of our intuition. Create a customized Jack-o-Lantern, send a Dancing Skeleton , or choose a spooky background, characters and music to create your own card with our Halloween Cardmaker.  We have therefore no idea of space or extension, but when we regard it as an object either of our sight or feeling. Therefore neither is space, nor any a priori geometrical determination of space, a transcendental Representation, but only the knowledge that such a representation is not of empirical origin, and the possibility of its relating to objects of experience, although itself a priori, can be called transcendental. The world is consequently, as regards extension in space, not infinite, but enclosed in limits. 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.* On the contrary, the transcendental conception of phenomena in space is a critical admonition, that, in general, nothing which is intuited in space is a thing in itself, and that space is not a form which belongs as a property to things; but that objects are quite unknown to us in themselves, and what we call outward objects, are nothing else but mere representations of our sensibility, whose form is space, but whose real correlate, the thing in itself, is not known by means of these representations, nor ever can be, but respecting which, in experience, no inquiry is ever made.