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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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Thus the supposition of a Supreme Being or cause is purely relative; it is cogitated only in behalf of the systematic unity of experience; such a being is but a something, of whose existence in itself we have not the least conception.

 But when we set the unconditioned- which is the aim of all our inquiries--in a sphere which lies out of the world of sense and possible experience, our ideas become transcendent. The former is properly a consequence of the principle of causality--one of the analogies of experience. The idea of transcendental freedom, on the contrary, requires that reason--in relation to its causal power of commencing a series of phenomena--should be independent of all sensuous determining causes; and thus it seems to be in opposition to the law of nature and to all possible experience. Experience soon teaches us this method of correcting our sentiments, or at least, of correcting our language, where the sentiments are more stubborn and inalterable. Now, time in itself is not an object of perception; consequently the permanent in phenomena must be regarded as the substratum of all determination of time, and consequently also as the condition of the possibility of all synthetical unity of perceptions, that is, of experience; and all existence and all change in time can only be regarded as a mode in the existence of that which abides unchangeably. It is universally allowed, that the capacity of the mind is limited, and can never attain a full and adequate conception of infinity: And though it were not allowed, it would be sufficiently evident from the plainest observation and experience. If they contain the unconditioned, they relate to that to which all experience is subordinate, but which is never itself an object of experience--that towards which reason tends in all its conclusions from experience, and by the standard of which it estimates the degree of their empirical use, but which is never itself an element in an empirical synthesis. 
We are actually in possession of a priori synthetical cognitions, as is proved by the existence of the principles of the understanding, which anticipate experience.
 It therefore has subjective reality, in reference to our internal experience, that is, I have really the representation of time and of my determinations therein.