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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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If, accordingly, we have assumed, from a non-speculative point of view, the immaterial nature of the soul, and are met by the objection that experience seems to prove that the growth and decay of our mental faculties are mere modifications of the sensuous organism--we can weaken the force of this objection by the assumption that the body is nothing but the fundamental phenomenon, to which, as a necessary condition, all sensibility, and consequently all thought, relates in the present state of our existence; and that the separation of soul and body forms the conclusion of the sensuous exercise of our power of cognition and the beginning of the intellectual.

 
This significance they derive from sensibility, which at the same time realizes the understanding and restricts it.
 But we are speaking here merely of phenomena in space and time, both of which are determinations of sensibility, and not of things in themselves. 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. 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. For we could only, at best, arrive at a complete cognition of our own mode of intuition, that is of our sensibility, and this always under the conditions originally attaching to the subject, namely, the conditions of space and time; while the question; "What are objects considered as things in themselves?" remains unanswerable even after the most thorough examination of the phenomenal world.