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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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In the next place we shall take away from this intuition all that belongs to sensation, so that nothing may remain but pure intuition, and the mere form of phenomena, which is all that the sensibility can afford a priorI. From this investigation it will be found that there are two pure forms of sensuous intuition, as principles of knowledge a priori, namely, space and time.

 I heard of the wonderful Willow Herb, which has helped in so many similar cases. But being merely sensuous intuitions, in which we determine all objects solely as phenomena, the form of intuition (as a subjective property of sensibility) must antecede all matter (sensations), consequently space and time must antecede all phenomena and all data of experience, and rather make experience itself possible. 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. Now as sensation in itself is not an objective representation, and in it is to be found neither the intuition of space nor of time, it cannot possess any extensive quantity, and yet there does belong to it a quantity (and that by means of its apprehension, in which empirical consciousness can within a certain time rise from nothing = 0 up to its given amount), consequently an intensive quantity. 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. There is another very decisive argument, which establishes the present doctrine concerning our ideas of space and time, and is founded only on that simple principle, that our ideas of them are compounded of parts, which are indivisible. 
The first notion of space and extension is derived solely from the senses of sight and feeling; nor is there any thing, but what is coloured or tangible, that has parts disposed after such a manner, as to convey that idea.
 As regards the former, we can determine our conceptions a priori in intuition, inasmuch as we are ourselves the creators of the objects of the conceptions in space and time- these objects being regarded simply as quanta. But this does not hold good of the Totum substantiale phaenomenon, which, as an empirical intuition in space, possesses the necessary property of containing no simple part, for the very reason that no part of space is simple.