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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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The conditions of sensuous intuition, which contain in themselves their own means of distinction, he did not look upon as primitive, because sensibility was to him but a confused mode of representation and not any particular source of representations. The conditions of sensuous intuition, which contain in themselves their own means of distinction, he did not look upon as primitive, because sensibility was to him but a confused mode of representation and not any particular source of representations. If so, then I urge you to take read on to better understand why I sent you this message. But this representation, "I think," is an act of spontaneity; that is to say, it cannot be regarded as belonging to mere sensibility. With this formal condition of sensibility, therefore, all phenomena necessarily correspond, because it is only through it that they can be phenomena at all; that is, can be empirically intuited and given. But this representation, "I think," is an act of spontaneity; that is to say, it cannot be regarded as belonging to mere sensibility. To say, then, that all our sensibility is nothing but the confused representation of things containing exclusively that which belongs to them as things in themselves, and this under an accumulation of characteristic marks and partial representations which we cannot distinguish in consciousness, is a falsification of the conception of sensibility and phenomenization, which renders our whole doctrine thereof empty and useless. (In the mere conception of a thing in general this is really the case, but not in things as phenomena.) In like manner, the upholders of this system deem it not only possible, but natural also, to connect and unite all reality in one being, because they acknowledge no other sort of opposition than that of contradiction (by which the conception itself of a thing is annihilated), and find themselves unable to conceive an opposition of reciprocal destruction, so to speak, in which one real cause destroys the effect of another, and the conditions of whose representation we meet with only in sensibility.