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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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- Not surprisingly, they were found to have s.e.x far more often than the men who were not using Androsten-one.
For neither coexistence nor succession would be perceived by us, if the representation of time did not exist as a foundation a priorI. Without this presupposition we could not represent to ourselves that things exist together at one and the same time, or at different times, that is, contemporaneously, or in succession. But when we compare experiments, and reason a little upon them, we quickly perceive, that the doctrine of the independent existence of our sensible perceptions is contrary to the plainest experience. Such an existence is, in this case, too large for our empirical conception, and unattainable by the continued regress of any synthesis. And as I wish to prove the existence of simple substances, only in relation to, and as the elements of, the composite, I might term the antithesis of the second Antinomy, transcendental Atomistic. [*Footnote; The reader, who may not so easily perceive the psychological sense of these expressions, taken here in their transcendental abstraction, and cannot guess why the latter attribute of the soul belongs to the category of existence, will find the expressions sufficiently explained and justified in the sequel. Now as we cannot cognize completely a priori the existence of any object of sense, though we can do so comparatively a priori, that is, relatively to some other previously given existence--a cognition, however, which can only be of such an existence as must be contained in the complex of experience, of which the previously given perception is a part--the necessity of existence can never be cognized from conceptions, but always, on the contrary, from its connection with that which is an object of perception. Annihilate its existence in thought, and you annihilate the thing itself with all its predicates; how then can there be any room for contradiction? But if we proceed analytically--the "I think" as a proposition containing in itself an existence as given, consequently modality being the principle--and dissect this proposition, in order to ascertain its content, and discover whether and how this Ego determines its existence in time and space without the aid of anything external; the propositions of rationalistic psychology would not begin with the conception of a thinking being, but with a reality, and the properties of a thinking being in general would be deduced from the mode in which this reality is cogitated, after everything empirical had been abstracted; as is shown in the following table: