Oyonale - 3D art and graphic experiments
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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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The world around us opens before our view so magnificent a spectacle of order, variety, beauty, and conformity to ends, that whether we pursue our observations into the infinity of space in the one direction, or into its illimitable divisions in the other, whether we regard the world in its greatest or its least manifestations- even after we have attained to the highest summit of knowledge which our weak minds can reach, we find that language in the presence of wonders so inconceivable has lost its force, and number its power to reckon, nay, even thought fails to conceive adequately, and our conception of the whole dissolves into an astonishment without power of expression--all the more eloquent that it is dumb. 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. I know you've been thinking that One Day you would put it all together and make that great family movie! The parts, into which the ideas of space and time resolve themselves, become at last indivisible; and these indivisible parts, being nothing in themselves, are inconceivable when not filled with something real and existent. It follows that we must arrange the determinations of the internal sense, as phenomena in time, exactly in the same manner as we arrange those of the external senses in space. The only a priori intuition is that of the pure form of phenomena- space and time. 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. Speculative reason has thus, at least, made room for such an extension of our knowledge; and, if it must leave this space vacant, still it does not rob us of the liberty to fill it up, if we can, by means of practical data--nay, it even challenges us to make the attempt.* The same is the case with the double answer to the question regarding the extent, in space, of the world. Its truth is supported by the fact that it is possible to perceive a determination of time only by means of a change in external relations (motion) to the permanent in space (for example, we become aware of the sun's motion by observing the changes of his relation to the objects of this earth).