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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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The conception of a noumenon, that is, of a thing which must be cogitated not as an object of sense, but as a thing in itself (solely through the pure understanding), is not self-contradictory, for we are not entitled to maintain that sensibility is the only possible mode of intuition.

 But this comparison requires a previous reflection, that is, a determination of the place to which the representations of the things which are compared belong, whether, to wit, they are cogitated by the pure understanding, or given by sensibility. While, moreover, it forbids sensibility to apply its forms and modes to things in themselves and restricts it to the sphere of phenomena, it cogitates an object in itself, only, however, as a transcendental object, which is the cause of a phenomenon (consequently not itself a phenomenon), and which cannot be thought either as a quantity or as reality, or as substance (because these conceptions always require sensuous forms in which to determine an object)--an object, therefore, of which we are quite unable to say whether it can be met with in ourselves or out of us, whether it would be annihilated together with sensibility, or, if this were taken away, would continue to exist. Conceptions may be logically compared without the trouble of inquiring to what faculty their objects belong, whether as noumena, to the understanding, or as phenomena, to sensibility. And as we must, to distinguish it from sensibility, entitle this faculty understanding; so all conjunction whether conscious or unconscious, be it of the manifold in intuition, sensuous or non-sensuous, or of several conceptions--is an act of the understanding. Now, as the categories have their origin in the understanding alone, independently of sensibility, I must in my deduction make abstraction of the mode in which the manifold of an empirical intuition is given, in order to fix my attention exclusively on the unity which is brought by the understanding into the intuition by means of the category. 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.