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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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Now, in this intuition the thinking self must seek the conditions of the employment of its logical functions as categories of substance, cause, and so forth; not merely for the purpose of distinguishing itself as an object in itself by means of the representation "I," but also for the purpose of determining the mode of its existence, that is, of cognizing itself as noumenon.

 It has been observed, that reason, in a strict and philosophical sense, can have influence on our conduct only after two ways: Either when it excites a passion by informing us of the existence of something which is a proper object of it; or when it discovers the connexion of causes and effects, so as to afford us means of exerting any passion. Space, therefore, cannot be regarded as absolutely and in itself something determinative of the existence of things, because it is not itself an object, but only the form of possible objects. The word reality in the conception of the thing, and the word existence in the conception of the predicate, will not help you out of the difficulty. We may well ask, What causes induce us to believe in the existence of body? but it is in vain to ask, Whether there be body or not? That is a point, which we must take for granted in all our reasonings. The same reasoning will prove, that the indivisible moments of time must be filled with some real object or existence, whose succession forms the duration, and makes it be conceivable by the mind. This conception must be regarded as in some degree satisfactory, if we admit the existence of a necessary being, and consider that there exists a necessity for a definite and final answer to these questions. 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.