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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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But we cannot affirm the converse, that space, as something self-subsistent, can determine real things in regard to size or shape, for it is in itself not a real thing.

 Increased Sales Guaranteed for Less -  If, for example, we take the pure conceptions of relation, we find that (1) for the purpose of presenting to the conception of substance something permanent in intuition corresponding thereto and thus of demonstrating the objective reality of this conception, we require an intuition (of matter) in space, because space alone is permanent and determines things as such, while time, and with it all that is in the internal sense, is in a state of continual flow; (2) in order to represent change as the intuition corresponding to the conception of causality, we require the representation of motion as change in space; in fact, it is through it alone that changes, the possibility of which no pure understanding can perceive, are capable of being intuited. 
In the aesthetic, I regarded this unity as belonging entirely to sensibility, for the purpose of indicating that it antecedes all conceptions, although it presupposes a synthesis which does not belong to sense, through which alone, however, all our conceptions of space and time are possible.
 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. All evasions, such as the statement that objects of sense do not conform to the rules of construction in space (for example, to the rule of the infinite divisibility of lines or angles), must fall to the ground. 

[*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 to show reasons for this peculiar character of our understandings, that it produces unity of apperception a priori only by means of categories, and a certain kind and number thereof, is as impossible as to explain why we are endowed with precisely so many functions of judgement and no more, or why time and space are the only forms of our intuition. Space and time are quanta continua, because no part of them can be given, without enclosing it within boundaries (points and moments), consequently, this given part is itself a space or a time.