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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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 The ideas of some objects it certainly must have, nor is it possible for it without these ideas ever to arrive at any conception of time; which since it, appears not as any primary distinct impression, can plainly be nothing but different ideas, or impressions, or objects disposed in a certain manner, that is, succeeding each other. This internal phenomenon cannot be admitted to be a self-subsisting thing; for its condition is time, and time cannot be the condition of a thing in itself. Hence, also, we find in the history of human reason that, before the moral conceptions were sufficiently purified and determined, and before men had attained to a perception of the systematic unity of ends according to these conceptions and from necessary principles, the knowledge of nature, and even a considerable amount of intellectual culture in many other sciences, could produce only rude and vague conceptions of the Deity, sometimes even admitting of an astonishing indifference with regard to this question altogether. Let a man heat one band and cool the other; the same water will, at the same time, seem both hot and cold, according to the disposition of the different organs. There are, however, instances, in cases of less moment, wherein this immediate taste or sentiment produces our approbation. And where any person can excite these sentiments, he soon acquires our esteem; unless other circumstances of his character render him odious and disagreeable. Time, therefore, is not to be regarded as an object, but as the mode of representation of myself as an object. 
The supporters of this theory find no difficulty in admitting the reality of the phenomena of the internal sense in time; nay, they go the length of maintaining that this internal experience is of itself a sufficient proof of the real existence of its object as a thing in itself.