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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 an thought must directly, or indirectly, by means of certain signs, relate ultimately to intuitions; consequently, with us, to sensibility, because in no other way can an object be given to us.

 The proposition, "I think," expresses an undetermined empirical intuition, that perception (proving consequently that sensation, which must belong to sensibility, lies at the foundation of this proposition); but it precedes experience, whose province it is to determine an object of perception by means of the categories in relation to time; and existence in this proposition is not a category, as it does not apply to an undetermined given object, but only to one of which we have a conception, and about which we wish to know whether it does or does not exist, out of, and apart from this conception. The conception itself is always produced a priori, together with the synthetical principles or formulas from such conceptions; but the proper employment of them, and their application to objects, can exist nowhere but in experience, the possibility of which, as regards its form, they contain a priorI. That this is also the case with all of the categories and the principles based upon them is evident from the fact that we cannot render intelligible the possibility of an object corresponding to them without having recourse to the conditions of sensibility, consequently, to the form of phenomena, to which, as their only proper objects, their use must therefore be confined, inasmuch as, if this condition is removed, all significance, that is, all relation to an object, disappears, and no example can be found to make it comprehensible what sort of things we ought to think under such conceptions. 

The capacity for receiving representations (receptivity) through the mode in which we are affected by objects, objects, is called sensibility.

 [*Footnote; Sensibility, subjected to the understanding, as the object upon which the understanding employs its functions, is the source of real cognitions. But, as in this case we make abstraction of all intuition, we lose altogether the mode in which the manifold determines to each of its parts its place, that is, the form of sensibility (space); and yet this mode antecedes all empirical causality. But, as phenomena are objects of sensibility, and, as the understanding, in respect of them, must be employed empirically and not purely or transcendentally, plurality and numerical difference are given by space itself as the condition of external phenomena. Now this, according to the laws of sensibility, and consequently in the case of objects of sense, is utterly impossible. That is to say, it is not limited by, but rather limits, sensibility, by giving the name of noumena to things, not considered as phenomena, but as things in themselves. Nay, the sensuous internal intuition of the mind (as the object of consciousness), the determination of which is represented by the succession of different states in time, is not the real, proper self, as it exists in itself--not the transcendental subject--but only a phenomenon, which is presented to the sensibility of this, to us, unknown being.