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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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For it is impossible to gain from the pure speculation of reason demonstration that there exists no Supreme Being, as the ground of all that exists, or that this being possesses none of those properties which we regard as analogical with the dynamical qualities of a thinking being, or that, as the anthropomorphists would have us believe, it is subject to all the limitations which sensibility imposes upon those intelligences which exist in the world of experience.

 In what follows (SS 22), it will be shown, from the mode in which the empirical intuition is given in the faculty of sensibility, that the unity which belongs to it is no other than that which the category (according to SS 16) imposes on the manifold in a given intuition, and thus, its a priori validity in regard to all objects of sense being established, the purpose of our deduction will be fully attained. For the faculty of sensibility not only does not present us with an indistinct and confused cognition of objects as things in themselves, but, in fact, gives us no knowledge of these at all. For we have there seen that conceptions are quite impossible, and utterly without signification, unless either to them, or at least to the elements of which they consist, an object be given; and that, consequently, they cannot possibly apply to objects as things in themselves without regard to the question whether and how these may be given to us; and, further, that the only manner in which objects can be given to us is by means of the modification of our sensibility; and, finally, that pure a priori conceptions, in addition to the function of the understanding in the category, must contain a priori formal conditions of sensibility (of the internal sense, namely), which again contain the general condition under which alone the category can be applied to any object. But the question relates to the mundus phaenomenon, and its quantity; and in this case we cannot make abstraction of the conditions of sensibility, without doing away with the essential reality of this world itself. 4th. This philosopher's celebrated doctrine of space and time, in which he intellectualized these forms of sensibility, originated in the same delusion of transcendental reflection. 
In order to effect our purpose, it is necessary; (1) That the conceptions be pure and not empirical; (2) That they belong not to intuition and sensibility, but to thought and understanding; (3) That they be elementary conceptions, and as such, quite different from deduced or compound conceptions; (4) That our table of these elementary conceptions be complete, and fill up the whole sphere of the pure understanding.
 But, as we have no source of cognition besides these two, it follows that error is caused solely by the unobserved influence of the sensibility upon the understanding. The capacity for receiving representations (receptivity) through the mode in which we are affected by objects, objects, is called sensibility. The capacity for receiving representations (receptivity) through the mode in which we are affected by objects, objects, is called sensibility.