Oyonale - 3D art and graphic experiments
Fun things Image mixer TrueSpam ShakeSpam ThinkSpam

ThinkSpam

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

.

But time itself is not an object of perception; and therefore we cannot conclude from the fact that things are placed in the same time, the other fact, that the perception of these things can follow each other reciprocally.

 The palate must be excited by an external object, in order to produce any relish: But hunger arises internally, without the concurrence of any external object. By this means any distance in time causes a greater interruption in the thought than an equal distance in space, and consequently weakens more considerably the idea, and consequently the passions; which depend in a great measure, on the imagination, according to my system. Now let us suppose, for a moment, that we had not undertaken this criticism and, accordingly, had not drawn the necessary distinction between things as objects of experience and things as they are in themselves. This would certainly be the case with contingent things; but it cannot be with mere representations of things, the contingency of which is itself merely a phenomenon and can relate to no other regress than that which determines phenomena, that is, the empirical. While then, on the one hand, experience, as empirical synthesis, is the only possible mode of cognition which gives reality to all other synthesis; on the other hand, this latter synthesis, as cognition a priori, possesses truth, that is, accordance with its object, only in so far as it contains nothing more than what is necessary to the synthetical unity of experience. In the same manner several simple substances might coalesce into one, without anything being lost except the plurality of subsistence, inasmuch as the one substance would contain the degree of reality of all the former substances. Such composita are possible in many different ways. 
  • There is thus a twofold exercise of reason.
 This therefore is the nature of the judgment and probability.