Oyonale - 3D art and graphic experiments
Fun things Image mixer TrueSpam ShakeSpam ThinkSpam

ThinkSpam

Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

.

The world is consequently, as regards extension in space, not infinite, but enclosed in limits.

 If phenomena were things in themselves, and time and space forms of the existence of things, condition and conditioned would always be members of the same series; and thus would arise in the present case the antinomy common to all transcendental ideas--that their series is either too great or too small for the understanding. Secondly, the real in space--that is, matter--is conditioned. For as by means of this unity alone (the understanding determining the sensibility) space and time are given as intuitions, it follows that the unity of this intuition a priori belongs to space and time, and not to the conception of the understanding (SS 20).] As regards the former, we can determine our conceptions a priori in intuition, inasmuch as we are ourselves the creators of the objects of the conceptions in space and time- these objects being regarded simply as quanta. If all reality in perception has a degree, between which and negation there is an endless sequence of ever smaller degrees, and if, nevertheless, every sense must have a determinate degree of receptivity for sensations; no perception, and consequently no experience is possible, which can prove, either immediately or mediately, an entire absence of all reality in a phenomenon; in other words, it is impossible ever to draw from experience a proof of the existence of empty space or of empty time. [*Footnote; Space represented as an object (as geometry really requires it to be) contains more than the mere form of the intuition; namely, a combination of the manifold given according to the form of sensibility into a representation that can be intuited; so that the form of the intuition gives us merely the manifold, but the formal intuition gives unity of representation. But this very synthetical unity remains, even when I abstract the form of space, and has its seat in the understanding, and is in fact the category of the synthesis of the homogeneous in an intuition; that is to say, the category of quantity, to which the aforesaid synthesis of apprehension, that is, the perception, must be completely conformable.* Thus much only can we say; "The image is a product of the empirical faculty of the productive imagination--the schema of sensuous conceptions (of figures in space, for example) is a product, and, as it were, a monogram of the pure imagination a priori, whereby and according to which images first become possible, which, however, can be connected with the conception only mediately by means of the schema which they indicate, and are in themselves never fully adequate to it." On the other hand, the schema of a pure conception of the understanding is something that cannot be reduced into any image--it is nothing else than the pure synthesis expressed by the category, conformably, to a rule of unity according to conceptions.