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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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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.

 It does this by applying the order of time to phenomena, and their existence. Click here to learn more: It is consequently not the necessity of the existence of things (as substances), but the necessity of the state of things that we cognize, and that not immediately, but by means of the existence of other states given in perception, according to empirical laws of causality. It is true, that the representation "I am," which is the expression of the consciousness which can accompany all my thoughts, is that which immediately includes the existence of a subject. When we exclude these sensible qualities there remains nothing in the universe, which has such an existence. In the case of sensuous objects, this is attained by their connection according to empirical laws with some one of my perceptions; but there is no means of cognizing the existence of objects of pure thought, because it must be cognized completely a priorI. But all our knowledge of existence (be it immediately by perception, or by inferences connecting some object with a perception) belongs entirely to the sphere of experience--which is in perfect unity with itself; and although an existence out of this sphere cannot be absolutely declared to be impossible, it is a hypothesis the truth of which we have no means of ascertaining. Hence we are entitled to apply the term substance to a phenomenon, only because we suppose its existence in all time, a notion which the word permanence does not fully express, as it seems rather to be referable to future time. Now, because of the whole sphere of possible existences, the mortal occupies one part, and the immortal the other, neither more nor less is affirmed by the proposition than that the soul is one among the infinite multitude of things which remain over, when I take away the whole mortal part. Now coexistence is the existence of the manifold in the same time.