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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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For we imagine them in this case to be separated by a completely void space, and thus perception, which proceeds from the one to the other in time, would indeed determine their existence by means of a following perception, but would be quite unable to distinguish whether the one phenomenon follows objectively upon the first, or is coexistent with it.

 Besides the mere fact of existence, then, there must be something by means of which A determines the position of B in time and, conversely, B the position of A; because only under this condition can substances be empirically represented as existing contemporaneously. 

Nay, even to these objects we coued never attribute any existence, but what was dependent on the senses; and must comprehend them entirely in that succession of perceptions, which constitutes our self or person.

 From which continued perception, it ascribes a continued existence and identity to the object. Thus not only does teleology, which ought to aid in the completion of unity in accordance with general laws, operate to the destruction of its influence, but it hinders reason from attaining its proper aim, that is, the proof, upon natural grounds, of the existence of a supreme intelligent cause. Truth or falshood consists in an agreement or disagreement either to the real relations of ideas, or to real existence and matter of fact. But I go farther; and not content with asserting, that the conception of the existence of any object is no addition to the simple conception of it, I likewise maintain, that the belief of the existence joins no new ideas to those which compose the idea of the object. But if we proceed analytically--the "I think" as a proposition containing in itself an existence as given, consequently modality being the principle--and dissect this proposition, in order to ascertain its content, and discover whether and how this Ego determines its existence in time and space without the aid of anything external; the propositions of rationalistic psychology would not begin with the conception of a thinking being, but with a reality, and the properties of a thinking being in general would be deduced from the mode in which this reality is cogitated, after everything empirical had been abstracted; as is shown in the following table: Consequently time, in which all changes of phenomena must be cogitated, remains and changes not, because it is that in which succession and coexistence can be represented only as determinations thereof. We shall now proceed to investigate the sources of all these attempts of reason to establish the existence of a Supreme Being.