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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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In this way, the categories in their pure signification, free from all conditions of sensibility, ought to be valid of things as they are, and not, as the schemata represent them, merely as they appear; and consequently the categories must have a significance far more extended, and wholly independent of all schemata.

 If then it be admitted as a necessary law of sensibility, and consequently a formal condition of all perception, that the preceding necessarily determines the succeeding time (inasmuch as I cannot arrive at the succeeding except through the preceding), it must likewise be an indispensable law of empirical representation of the series of time that the phenomena of the past determine all phenomena in the succeeding time, and that the latter, as events, cannot take place, except in so far as the former determine their existence in time, that is to say, establish it according to a rule. But an thought must directly, or indirectly, by means of certain signs, relate ultimately to intuitions; consequently, with us, to sensibility, because in no other way can an object be given to us. At the same time, he made these conceptions valid of phenomena, because he did not allow to sensibility a peculiar mode of intuition, but sought all, even the empirical representation of objects, in the understanding, and left to sense naught but the despicable task of confusing and disarranging the representations of the former. But if this relation is sensuous, and belongs to the possible empirical employment of understanding, the supreme condition or cause must close the regressive series according to the laws of sensibility and consequently, must belong to the series of time. 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. But as, when the question is not as to the logical form, but as to the content of conceptions, that is to say, whether the things themselves are identical or different, in agreement or opposition, and so on, the things can have a twofold relation to our faculty of cognition, to wit, a relation either to sensibility or to the understanding, and as on this relation depends their relation to each other, transcendental reflection, that is, the relation of given representations to one or the other faculty of cognition, can alone determine this latter relation. But, as in this case we make abstraction of all intuition, we lose altogether the mode in which the manifold determines to each of its parts its place, that is, the form of sensibility (space); and yet this mode antecedes all empirical causality. But being merely sensuous intuitions, in which we determine all objects solely as phenomena, the form of intuition (as a subjective property of sensibility) must antecede all matter (sensations), consequently space and time must antecede all phenomena and all data of experience, and rather make experience itself possible. For it must be confessed of the categories that they are not of themselves sufficient for the cognition of things in themselves and, without the data of sensibility, are mere subjective forms of the unity of the understanding.