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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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But the form of every change, the condition under which alone it can take place as the coming into existence of another state (be the content of the change, that is, the state which is changed, what it may), and consequently the succession of the states themselves can very well be considered a priori, in relation to the law of causality and the conditions of time.* Consequently, the determination of my existence in time is possible only through the existence of real things external to me. But our proof shows that external experience is properly immediate,* that only by virtue of it--not, indeed, the consciousness of our own existence, but certainly the determination of our existence in time, that is, internal experience--is possible. But if we cogitate existence by the pure category alone, it is not to be wondered at, that we should find ourselves unable to present any criterion sufficient to distinguish it from mere possibility. Whatever we discover externally by sensation; whatever we feel internally by reflection; all these are nothing but modifications of that one, simple, and necessarily existent being, and are not possest of any separate or distinct existence. The process of understanding by which it represents to itself the sphere of a divided conception, is employed also when we think of a thing as divisible; and in the same manner as the members of the division in the former exclude one another, and yet are connected in one sphere, so the understanding represents to itself the parts of the latter, as having--each of them--an existence (as substances), independently of the others, and yet as united in one whole.