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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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And as this determination of time is, always and in all its parts, a quantity, the perception produced is to be considered as a quantity which proceeds through all its degrees--no one of which is the smallest possible--from zero up to its determined degree.

 But as it is certain, that our esteem or deference extends beyond any prospect of advantage to ourselves, it is evident, that that sentiment must proceed from a sympathy with those, who are dependent on the person we esteem and respect, and who have an immediate connexion with him. For in that case, this form of the inward intuition can be represented prior to the objects, and consequently a priorI. (b) Time is nothing else than the form of the internal sense, that is, of the intuitions of self and of our internal state. A man, dangerously wounded, who promises a competent sum to a surgeon to cure him, would certainly be bound to performance; though the case be not so much different from that of one, who promises a sum to a robber, as to produce so great a difference in our sentiments of morality, if these sentiments were not built entirely on public interest and convenience. In order fully to convince the reader of this certainty, we shall select a case which will serve to make its validity apparent, and also to illustrate what has been said in SS 3. Suppose, then, that space and time are in themselves objective, and conditions of the--possibility of objects as things in themselves. Now a transcendental determination of time is so far homogeneous with the category, which constitutes the unity thereof, that it is universal and rests upon a rule a priorI. On the other hand, it is so far homogeneous with the phenomenon, inasmuch as time is contained in every empirical representation of the manifold. But philosophers, who abstract from the effects of custom, and compare the ideas of objects, immediately perceive the falshood of these vulgar sentiments, and discover that there is no known connexion among objects. Nothing that concerns them is indifferent to us; and as this correspondence of sentiments is the natural attendant of love, it readily produces that affection. But this rule of the determination of a thing according to succession in time is as follows; "In what precedes may be found the condition, under which an event always (that is, necessarily) follows." From all this it is obvious that the principle of cause and effect is the principle of possible experience, that is, of objective cognition of phenomena, in regard to their relations in the succession of time. At the same time, how "I who think" is distinct from the "I" which intuites itself (other modes of intuition being cogitable as at least possible), and yet one and the same with this latter as the same subject; how, therefore, I am able to say; "I, as an intelligence and thinking subject, cognize myself as an object thought, so far as I am, moreover, given to myself in intuition--only, like other phenomena, not as I am in myself, and as considered by the understanding, but merely as I appear"--is a question that has in it neither more nor less difficulty than the question--"How can I be an object to myself?" or this--"How I can be an object of my own intuition and internal perceptions?" But that such must be the fact, if we admit that space is merely a pure form of the phenomena of external sense, can be clearly proved by the consideration that we cannot represent time, which is not an object of external intuition, in any other way than under the image of a line, which we draw in thought, a mode of representation without which we could not cognize the unity of its dimension, and also that we are necessitated to take our determination of periods of time, or of points of time, for all our internal perceptions from the changes which we perceive in outward things.