Oyonale - Créations 3D et expériences graphiques
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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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If they adopt the second view of inherence, which is preferred by some metaphysical natural philosophers, and regard space and time as relations (contiguity in space or succession in time), abstracted from experience, though represented confusedly in this state of separation, they find themselves in that case necessitated to deny the validity of mathematical doctrines a priori in reference to real things (for example, in space)--at all events their apodeictic certainty. But this is precisely the case with respect to time, compared with our successive perceptions. Produce Stronger, Rock Hard Erections 3. On this necessity a priori is also founded the possibility of apodeictic principles of the relations of time, or axioms of time in general, such as; "Time has only one dimension," "Different times are not coexistent but successive" (as different spaces are not successive but coexistent). We shall at present defer this radical inquiry and, in the meantime, consider for a little what side in the controversy we should most willingly take, if we were obliged to become partisans at all. It follows from what we have said that we are not justified in declaring the world to be infinite in space, or as regards past time. Time, no doubt, is something real, that is, it is the real form of our internal intuition. Hobbes.], in which we can suppose any object to be-in to exist, are in themselves equal; and unless there be some cause, which is peculiar to one time and to one place, and which by that means determines and fixes the existence, it must remain in eternal suspence; and the object can never begin to be, for want of something to fix its beginning. Sensuous intuition is either pure intuition (space and time) or empirical intuition--of that which is immediately represented in space and time by means of sensation as real. First, there must either be in the series of cosmical changes a beginning, which is unconditionally necessary, and therefore uncaused- which is at variance with the dynamical law of the determination of all phenomena in time; or, secondly, the series itself is without beginning, and, although contingent and conditioned in all its parts, is nevertheless absolutely necessary and unconditioned as a whole--which is self-contradictory.