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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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In such a case I should be obliged in transcendental reflection to compare my conceptions only under the conditions of sensibility, and so space and time would not be determinations of things in themselves, but of phenomena. All this being granted, it is nevertheless indisputable, that we must assume these two nonentities, void space without and void time before the world, if we assume the existence of cosmical limits, relatively to space or time. But the form of this intuition, which lies in the original constitution of the mind, determines, in the representation of time, the manner in which the manifold representations are to combine themselves in the mind; since the subject intuites itself, not as it would represent itself immediately and spontaneously, but according to the manner in which the mind is internally affected, consequently, as it appears, and not as it is. [*Footnote; Objectively, time, as the formal condition of the possibility of change, precedes all changes; but subjectively, and in consciousness, the representation of time, like every other, is given solely by occasion of perception.] He who would derive from experience the conceptions of virtue, who would make (as many have really done) that, which at best can but serve as an imperfectly illustrative example, a model for or the formation of a perfectly adequate idea on the subject, would in fact transform virtue into a nonentity changeable according to time and circumstance and utterly incapable of being employed as a rule. Transcendental idealism allows that the objects of external intuition--as intuited in space, and all changes in time--as represented by the internal sense, are real.