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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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And as in this series of aggregated spaces (for example, the feet in a rood), beginning with a given portion of space, those which continue to be annexed form the condition of the limits of the former--the measurement of a space must also be regarded as a synthesis of the series of the conditions of a given conditioned.

 These representations, in so far as they are connected and determinable in this relation (in space and time) according to laws of the unity of experience, are called objects. But as sensuous intuition is a peculiar subjective condition, which is a priori at the foundation of all perception, and the form of which is primitive, the form must be given per se, and so far from matter (or the things themselves which appear) lying at the foundation of experience (as we must conclude, if we judge by mere conceptions), the very possibility of itself presupposes, on the contrary, a given formal intuition (space and time). But farther; though distance both in space and time has a considerable effect on the imagination, and by that means on the will and passions, yet the consequence of a removal in space are much inferior to those of a removal in time. The conception of a cubic foot of space, however I may think it, is in itself completely identical. We have been able, with very little trouble, to make it comprehensible how the conceptions of space and time, although a priori cognitions, must necessarily apply to external objects, and render a synthetical cognition of these possible, independently of all experience. 
Thus the conception of pure and merely intelligible objects is completely void of all principles of its application, because we cannot imagine any mode in which they might be given, and the problematical thought which leaves a place open for them serves only, like a void space, to limit the use of empirical principles, without containing at the same time any other object of cognition beyond their sphere.
 Other forms of intuition besides those of space and time, other forms of understanding besides the discursive forms of thought, or of cognition by means of conceptions, we can neither imagine nor make intelligible to ourselves; and even if we could, they would still not belong to experience, which is the only mode of cognition by which objects are presented to us. All this is easily applied to the present question, why a considerable distance in time produces a greater veneration for the distant objects than a like removal in space. This contract has been satisfactorily executed and inspected as the Bulgarian firm is presently securing payment from my Ministry, where our Board is in-charge of all foreign contract payment approval