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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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Phenomena, therefore, cannot be apprehended, that is, received into empirical consciousness otherwise than through the synthesis of a manifold, through which the representations of a determinate space or time are generated; that is to say, through the composition of the homogeneous and the consciousness of the synthetical unity of this manifold (homogeneous).

 This progression in time determines everything, and is itself determined by nothing else. Man is a phenomenon of the sensuous world and, at the same time, therefore, a natural cause, the causality of which must be regulated by empirical laws. While a warm imagination is allowed to enter into philosophy, and hypotheses embraced merely for being specious and agreeable, we can never have any steady principles, nor any sentiments, which will suit with common practice and experience. Thus we cogitate--and necessarily--a given time completely elapsed up to a given moment, although that time is not determinable by us. Now, consciousness in time is necessarily connected with the consciousness of the possibility of this determination in time. Our reputation, our character, our name are considerations of vast weight and importance; and even the other causes of pride; virtue, beauty and riches; have little influence, when not seconded by the opinions and sentiments of others. Afterwards a sentiment of morals concurs with interest, and becomes a new obligation upon mankind. It differs, however, in this respect from that of time, that the side of the conditioned is not in itself distinguishable from the side of the condition; and, consequently, regressus and progressus in space seem to be identical. But if we proceed analytically--the "I think" as a proposition containing in itself an existence as given, consequently modality being the principle--and dissect this proposition, in order to ascertain its content, and discover whether and how this Ego determines its existence in time and space without the aid of anything external; the propositions of rationalistic psychology would not begin with the conception of a thinking being, but with a reality, and the properties of a thinking being in general would be deduced from the mode in which this reality is cogitated, after everything empirical had been abstracted; as is shown in the following table: