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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 the existence of phenomena cannot be known a priori, and although we could arrive by this path at a conclusion of the fact of some existence, we could not cognize that existence determinately, that is to say, we should be incapable of anticipating in what respect the empirical intuition of it would be distinguishable from that of others.

 Hence, Leibnitz, in attributing to the substances of the world--as cogitated by the understanding alone--a community, required the mediating aid of a divinity; for, from their existence, such a property seemed to him with justice inconceivable. Now, as in order to cognize ourselves, in addition to the act of thinking, which subjects the manifold of every possible intuition to the unity of apperception, there is necessary a determinate mode of intuition, whereby this manifold is given; although my own existence is certainly not mere phenomenon (much less mere illusion), the determination of my existence* Can only take place conformably to the form of the internal sense, according to the particular mode in which the manifold which I conjoin is given in internal intuition, and I have therefore no knowledge of myself as I am, but merely as I appear to myself. For more conceptions of things, analyse them as we may, cannot enable us to conclude from the existence of one object to the existence of another. The imagination tells us, that our resembling perceptions have a continued and uninterrupted existence, and are not annihilated by their absence. CLICK HERE This idea of permanence is not itself derived from external experience, but is an a priori necessary condition of all determination of time, consequently also of the internal sense in reference to our own existence, and that through the existence of external things.