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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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On the other hand, the representation in intuition of a body contains nothing which could belong to an object considered as a thing in itself, but merely the phenomenon or appearance of something, and the mode in which we are affected by that appearance; and this receptivity of our faculty of cognition is called sensibility, and remains toto caelo different from the cognition of an object in itself, even though we should examine the content of the phenomenon to the very bottom.

 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. Now, as all our intuition is sensuous, imagination, by reason of the subjective condition under which alone it can give a corresponding intuition to the conceptions of the understanding, belongs to sensibility. 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. Understanding and sensibility, with us, can determine objects only in conjunction. 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. The doctrine of sensibility is also the doctrine of noumena in the negative sense, that is, of things which the understanding is obliged to cogitate apart from any relation to our mode of intuition, consequently not as mere phenomena, but as things in themselves. Thus we find ourselves involved in a difficulty which did not present itself in the sphere of sensibility, that is to say, we cannot discover how the subjective conditions of thought can have objective validity, in other words, can become conditions of the possibility of all cognition of objects; for phenomena may certainly be given to us in intuition without any help from the functions of the understanding. 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 neither absolute nor relative determinations of objects can be intuited prior to the existence of the things to which they belong, and therefore not a priorI. (b) Space is nothing else than the form of all phenomena of the external sense, that is, the subjective condition of the sensibility, under which alone external intuition is possible.