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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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 If, then, we suppose an object of a non-sensuous intuition to be given we can in that case represent it by all those predicates which are implied in the presupposition that nothing appertaining to sensuous intuition belongs to it; for example, that it is not extended, or in space; that its duration is not time; that in it no change (the effect of the determinations in time) is to be met with, and so on. 

The faculty of sensuous intuition is properly a receptivity--a capacity of being affected in a certain manner by representations, the relation of which to each other is a pure intuition of space and time--the pure forms of sensibility.

 The cause of this phaenomenon must evidently lie in the different properties of space and time. On the other hand, these very conditions (space and time) embarrass them greatly, when the understanding endeavours to pass the limits of that sphere. In our experiences it is easy to observe that it is only the continuous influences in all parts of space that can conduct our senses from one object to another; that the light which plays between our eyes and the heavenly bodies produces a mediating community between them and us, and thereby evidences their coexistence with us; that we cannot empirically change our position (perceive this change), unless the existence of matter throughout the whole of space rendered possible the perception of the positions we occupy; and that this perception can prove the contemporaneous existence of these places only through their reciprocal influence, and thereby also the coexistence of even the most remote objects--although in this case the proof is only mediate. The categories are not based, as regards their origin, upon sensibility, like the forms of intuition, space, and time; they seem, therefore, to be capable of an application beyond the sphere of sensuous objects.