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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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The proof in favour of the infinity of the cosmical succession and the cosmical content is based upon the consideration that, in the opposite case, a void time and a void space must constitute the limits of the world.

 If I can say a priori, "All outward phenomena are in space, and determined a priori according to the relations of space," I can also, from the principle of the internal sense, affirm universally, "All phenomena in general, that is, all objects of the senses, are in time and stand necessarily in relations of time." On the other hand, the internal determinations of a substantia phaenomenon in space are nothing but relations, and it is itself nothing more than a complex of mere relations. Space has three dimensions--"Between two points there can be only one straight line," etc. 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. If, therefore, space (and time also) were not a mere form of your intuition, which contains conditions a priori, under which alone things can become external objects for you, and without which subjective conditions the objects are in themselves nothing, you could not construct any synthetical proposition whatsoever regarding external objects. A business which earns you substantial income now and one which could be sold in 3-5 years, paying you enough to retire on and travel the world. 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. But to determine a priori an intuition in space (its figure), to divide time into periods, or merely to cognize the quantity of an intuition in space and time, and to determine it by number--all this is an operation of reason by means of the construction of conceptions, and is called mathematical. Or, are they merely relations or determinations of things, such, however, as would equally belong to these things in themselves, though they should never become objects of intuition; or, are they such as belong only to the form of intuition, and consequently to the subjective constitution of the mind, without which these predicates of time and space could not be attached to any object? But, in order to cognize something in space (for example, a line), I must draw it, and thus produce synthetically a determined conjunction of the given manifold, so that the unity of this act is at the same time the unity of consciousness (in the conception of a line), and by this means alone is an object (a determinate space) cognized.