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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 this philosopher did not consider that, granting the soul to possess this simple nature, which contains no parts external to each other and consequently no extensive quantity, we cannot refuse to it any less than to any other being, intensive quantity, that is, a degree of reality in regard to all its faculties, nay, to all that constitutes its existence.

 But this experience merely aids reason in making one step--to the existence of a necessary being. But this is a reciprocal influence, that is to say, a real community (commercium) of substances, without which therefore the empirical relation of coexistence would be a notion beyond the reach of our minds. They are always real, because they concern the existence of substance (negations are only determinations, which express the non-existence of something in the substance). 

It is self-evident that reason, in cogitating the necessary complete determination of things, does not presuppose the existence of a being corresponding to its ideal, but merely the idea of the ideal- for the purpose of deducing from the unconditional totality of complete determination, The ideal is therefore the prototype of all things, which, as defective copies (ectypa), receive from it the material of their possibility, and approximate to it more or less, though it is impossible that they can ever attain to its perfection.

 For the principle of the former enounces, not that things themselves or substances, but only that which happens or their states--as empirically contingent, have a cause; the assertion that the existence of substance itself is contingent is not justified by experience, it is the assertion of a reason employing its principles in a speculative manner. Thus, we have no right to assume the existence of new powers, not existing in nature--for example, an understanding with a non-sensuous intuition, a force of attraction without contact, or some new kind of substances occupying space, and yet without the property of impenetrability--and, consequently, we cannot assume that there is any other kind of community among substances than that observable in experience, any kind of presence than that in space, or any kind of duration than that in time. The absolute whole of quantity (the universe), of division, of derivation, of the condition of existence, with the question--whether it is to be produced by finite or infinite synthesis, no possible experience can instruct us concerning.