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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

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Hence, with him, space and time were possible--the former through the relation of substances, the latter through the connection of their determinations with each other, as causes and effects.

 Thus the beauty of all visible objects causes a pleasure pretty much the same, though it be sometimes derived from the mere species and appearance of the objects; sometimes from sympathy, and an idea of their utility. In the solution of the above problem is at the same time comprehended the possibility of the use of pure reason in the foundation and construction of all sciences which contain theoretical knowledge a priori of objects, that is to say, the answer to the following questions: The reason is that the only way of arriving at this knowledge is through the essential principles of reason, and thus it is always certain and indisputable; because reason is employed in concreto--but at the same time a priori--that is, in pure and, therefore, infallible intuition; and thus all causes of illusion and error are excluded. If we thought to free ourselves from the labour of these investigations by saying; "Experience is constantly offering us examples of the relation of cause and effect in phenomena, and presents us with abundant opportunity of abstracting the conception of cause, and so at the same time of corroborating the objective validity of this conception"; we should in this case be overlooking the fact, that the conception of cause cannot arise in this way at all; that, on the contrary, it must either have an a priori basis in the, understanding, or be rejected as a mere chimera. 
To remove this difficulty, let us have recourse to the idea of time or duration.
 I find in the first place, that whatever objects are considered as causes or effects, are contiguous; and that nothing can operate in a time or place, which is ever so little removed from those of its existence. For it is of course only in phenomena that we can empirically cognize this continuity in the connection of times. In like manner, the subject, in which the representation of time has its basis, cannot determine, for this very reason, its own existence in time.