Oyonale - Créations 3D et expériences graphiques
Trucs marrants Image mixer TrueSpam ShakeSpam ThinkSpam

ThinkSpam

Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

.

When we reflect, therefore, on any object distant from ourselves, we are obliged not only to reach it at first by passing through all the intermediate space betwixt ourselves and the object, but also to renew our progress every moment; being every moment recalled to the consideration of ourselves and our present situation.

 Consequently, the representation of space cannot be borrowed from the relations of external phenomena through experience; but, on the contrary, this external experience is itself only possible through the said antecedent representation. 
III. When we say that the intuition of external objects, and also the self-intuition of the subject, represent both, objects and subject, in space and time, as they affect our senses, that is, as they appear--this is by no means equivalent to asserting that these objects are mere illusory appearances.
 ATTORNEY'S - NEW CAR PARTS - OLD CAR PART - - NETWORK MARKETING -  For as conditions of all existence in general, space and time must be conditions of the existence of the Supreme Being also. But places always presuppose intuitions which are to limit or determine them; and we cannot conceive either space or time composed of constituent parts which are given before space or time. That space and time are only forms of sensible intuition, and hence are only conditions of the existence of things as phenomena; that, moreover, we have no conceptions of the understanding, and, consequently, no elements for the cognition of things, except in so far as a corresponding intuition can be given to these conceptions; that, accordingly, we can have no cognition of an object, as a thing in itself, but only as an object of sensible intuition, that is, as phenomenon--all this is proved in the analytical part of the Critique; and from this the limitation of all possible speculative cognition to the mere objects of experience, follows as a necessary result. But in the Critique itself it will be demonstrated, not hypothetically, but apodeictically, from the nature of our representations of space and time. But, as regards space, there exists in it no distinction between progressus and regressus; for it is an aggregate and not a series--its parts existing together at the same time. 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.