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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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In virtue of its empirical character, this subject would at the same time be subordinate to all the empirical laws of causality, and, as a phenomenon and member of the sensuous world, its effects would have to be accounted for by a reference to preceding phenomena.

 Consequently, the transcendental idea of the absolute totality of the series of the conditions of a given conditioned, relates merely to all past time. When we trace up the human understanding to its first principles, we find it to lead us into such sentiments, as seem to turn into ridicule all our past pains and industry, and to discourage us from future enquiries. We cannot, in any propriety of speech, say, that an object is the same with itself, unless we mean, that the object existent at one time is the same with itself existent at another. 
Apart, then, from the only intuition possible for us, they have still less meaning than the pure sensuous forms, space and time, for through them an object is at least given, while a mode of connection of the manifold, when the intuition which alone gives the manifold is wanting, has no meaning at all.
 It has been shown, at the same time, that the contingency of all the phenomena of nature and their empirical conditions is quite consistent with the arbitrary hypothesis of a necessary, although purely intelligible condition, that no real contradiction exists between them and that, consequently, both may be true. When every individual person labours a-part, and only for himself, his force is too small to execute any considerable work; his labour being employed in supplying all his different necessities, he never attains a perfection in any particular art; and as his force and success are not at all times equal, the least failure in either of these particulars must be attended with inevitable ruin and misery. Experience soon teaches us this method of correcting our sentiments, or at least, of correcting our language, where the sentiments are more stubborn and inalterable. He would say, in answer to the sophistical arguments of the opposite party; If you do not accept a mathematical first, in relation to time, you have no need to seek a dynamical first, in regard to causality.