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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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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. But no object can be presented resembling some object with respect to its existence, and different from others in the same particular; since every object, that is presented, must necessarily be existent. It seems ridiculous to infer an excellency in ourselves from an object, which is of so much shorter duration, and attends us during so small a part of our existence. If, then, neither a pure conception nor the general experience of an existing being can provide a sufficient basis for the proof of the existence of the Deity, we can make the attempt by the only other mode--that of grounding our argument upon a determinate experience of the phenomena of the present world, their constitution and disposition, and discover whether we can thus attain to a sound conviction of the existence of a Supreme Being. It follows from what has been said that the succession of opposite determinations, that is, change, does not demonstrate the fact of contingency as represented in the conceptions of the pure understanding; and that it cannot, therefore, conduct us to the fact of the existence of a necessary being. For as every idea, that is distinguishable, is separable by the imagination; and as every idea, that is separable by the imagination, may be conceived to be separately existent; it is evident, that the existence of one particle of matter, no more implies the existence of another, than a square figure in one body implies a square figure in every one. To make this evident, let us [Part II, SECT. 6.] remember, that as every idea is derived from a preceding perception, it is impossible our idea of a perception, and that of an object or external existence can ever represent what are specifically different from each other. For the fact that the conception of it precedes the perception, merely indicates the possibility of its existence; it is perception which presents matter to the conception, that is the sole criterion of reality. - Otherwise, not exactly the same, but something more than what was cogitated in my conception, would exist, and I could not affirm that the exact object of my conception had real existence.