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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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What may be the nature of objects considered as things in themselves and without reference to the receptivity of our sensibility is quite unknown to us.

 We may, at the same time, term the non-sensuous cause of phenomena the transcendental object--but merely as a mental correlate to sensibility, considered as a receptivity. 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. The understanding is the object of reason, as sensibility is the object of the understanding. We therefore distinguish the science of the laws of sensibility, that is, aesthetic, from the science of the laws of the understanding, that is, logic. 

By means of sensibility, therefore, objects are given to us, and it alone furnishes us with intuitions; by the understanding they are thought, and from it arise conceptions.

 Now that which conjoins the manifold of sensuous intuition is imagination, a mental act to which understanding contributes unity of intellectual synthesis, and sensibility, manifoldness of apprehension. No matter how experienced you are, you can't go wrong with the foreplay techniques, topographical guide to a woman's body, massage skills, sex toy information and illustrated positions included in this ecstasy-inducing book! " The supreme principle of the possibility of all intuition in relation to sensibility was, according to our transcendental aesthetic, that all the manifold in intuition be subject to the formal conditions of space and time. This doctrine I call Transcendental Idealism.* The realist in the transcendental sense regards these modifications of our sensibility, these mere representations, as things subsisting in themselves. This consciousness in man requires an internal perception of the manifold representations which are previously given in the subject; and the manner in which these representations are given in the mind without spontaneity, must, on account of this difference (the want of spontaneity), be called sensibility.