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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, 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.

 It is an operation of the understanding on sensibility, and the first application of the understanding to objects of possible intuition, and at the same time the basis for the exercise of the other functions of that faculty. But the operations of the understanding are, without the schemata of sensibility, undetermined; and, in the same manner, the unity of reason is perfectly undetermined as regards the conditions under which, and the extent to which, the understanding ought to carry the systematic connection of its conceptions. Let me be allowed to term the position which we assign to a conception either in the sensibility or in the pure understanding, the transcendental place. 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. To distinguish the peculiar action of the understanding from the power which mingles with it, it is necessary to consider an erroneous judgement as the diagonal between two forces, that determine the judgement in two different directions, which, as it were, form an angle, and to resolve this composite operation into the simple ones of the understanding and the sensibility. Only pure intuitions and pure conceptions are possible a priori; the empirical only a posteriorI. We apply the term sensibility to the receptivity of the mind for impressions, in so far as it is in some way affected; and, on the other hand, we call the faculty of spontaneously producing representations, or the spontaneity of cognition, understanding. But the operations of the understanding are, without the schemata of sensibility, undetermined; and, in the same manner, the unity of reason is perfectly undetermined as regards the conditions under which, and the extent to which, the understanding ought to carry the systematic connection of its conceptions. Thus the categories do in some measure really extend further than sensuous intuition, inasmuch as they think objects in general, without regard to the mode (of sensibility) in which these objects are given.