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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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If, accordingly, we have assumed, from a non-speculative point of view, the immaterial nature of the soul, and are met by the objection that experience seems to prove that the growth and decay of our mental faculties are mere modifications of the sensuous organism--we can weaken the force of this objection by the assumption that the body is nothing but the fundamental phenomenon, to which, as a necessary condition, all sensibility, and consequently all thought, relates in the present state of our existence; and that the separation of soul and body forms the conclusion of the sensuous exercise of our power of cognition and the beginning of the intellectual.

 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. There remains only to take notice of a pretty remarkable phaenomenon of this passion; which is, that the communicated passion of sympathy sometimes acquires strength from the weakness of its original, and even arises by a transition from affections, which have no existence. 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. It is this latter principle, which peoples the world, and brings us acquainted with such existences, as by their removal in time and place, lie beyond the reach of the senses and memory. Now the difficulty still remains, how to form an idea of this object or existence, without having recourse to the secondary and sensible qualities. The idea of a fundamental power, the existence of which no effort of logic can assure us of, is the problem to be solved, for the systematic representation of the existing variety of powers. A single perception can never produce the idea of a double existence, but by some inference either of the reason or imagination.