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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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All this being granted, it is nevertheless indisputable, that we must assume these two nonentities, void space without and void time before the world, if we assume the existence of cosmical limits, relatively to space or time.

 Thus I do not say that bodies seem or appear to be external to me, or that my soul seems merely to be given in my self-consciousness, although I maintain that the properties of space and time, in conformity to which I set both, as the condition of their existence, abide in my mode of intuition, and not in the objects in themselves. But, it will be asked again, can we on these grounds, admit the existence of a wise and omnipotent author of the world? Their constant conjunction in past instances has produced such a habit in the mind, that it always conjoins them in its thought, and infers the existence of the one from that of its usual attendant. We must, therefore, turn to the other side, and suppose that our perceptions are no longer interrupted, but preserve a continued as well as an invariable existence, and are by that means entirely the same. A primal being cannot be said to consist of many other beings with an existence which is derivative, for the latter presuppose the former, and therefore cannot be constitutive parts of it. All this is best effected, nay, cannot be effected otherwise than by means of such a schema, which requires us to regard this ideal thing as an actual existence. 

For were substances isolated, they could not as parts constitute a whole, and were their connection (reciprocal action of the manifold) not necessary from the very fact of coexistence, we could not conclude from the fact of the latter as a merely ideal relation to the former as a real one.

 
  • For the multiplicity, which has been divided, formerly existed, but not as a multiplicity of substances, but of every reality as the quantum of existence in it; and the unity of substance was merely a mode of existence, which by this division alone has been transformed into a plurality of subsistence.
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