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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

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Now space and time contain an infinite diversity of determinations of pure a priori intuition, but are nevertheless the condition of the mind's receptivity, under which alone it can obtain representations of objects, and which, consequently, must always affect the conception of these objects.

 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. it does not make its appearance at a certain time, for the purpose of producing an effect. 

Quod mecum nescit, solus vult scire viderI. At the same time it does not deprive the speculative philosopher of his just title to be the sole depositor of a science which benefits the public without its knowledge--I mean, the Critique of Pure Reason.

 It is not every removal in time, which has the effect of producing veneration and esteem. The labour of the thought disturbs the regular progress of the sentiments, as we shall observe presently.[Part IV. SECT. 1.] The idea strikes not on us with ouch vivacity; and consequently has no such influence on the passion and imagination. The attributes of necessity, infinitude, unity, existence apart from the world (and not as a world soul), eternity (free from conditions of time), omnipresence (free from conditions of space), omnipotence, and others, are pure transcendental predicates; and thus the accurate conception of a Supreme Being, which every theology requires, is furnished by transcendental theology alone. But not to lose time in examining, whether it is possible for our senses to deceive us, and represent our perceptions as distinct from ourselves, that is as external to and independent of us; let us consider whether they really do so, and whether this error proceeds from an immediate sensation, or from some other causes. And it arises so naturally, that there is nothing in us or belonging to us, which produces surprize, that does not at the same time excite that other passion. Nature is obstinate, and will not quit the field, however strongly attacked by reason; and at the same time reason is so clear in the point, that there is no possibility of disguising her.