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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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It is a kind of fear, which causes this sentiment of disapprobation; but the passion is not the same with that which we feel, when obliged to stand under a wall, that we really think tottering and insecure.

 For a void time--preceding--is not an object of perception; but if we connect this beginning with objects which existed previously, and which continue to exist till the object in question in question begins to be, then the latter can only be a determination of the former as the permanent. They are the most obvious and natural sentiments of these affections, but not the only ones. 
That part of transcendental logic, then, which treats of the elements of pure cognition of the understanding, and of the principles without which no object at all can be thought, is transcendental analytic, and at the same time a logic of truth.
 
These may all be annihilated in thought, but time itself, as the universal condition of their possibility, cannot be so annulled.
 When we remember any past event, the idea of it flows in upon the mind in a forcible manner; whereas in the imagination the perception is faint and languid, and cannot without difficulty be preserved by the mind steddy and uniform for any considerable time. Nor is this only true, when the fancy remains fixed, and from the present instant surveys the future and the past; but also when it changes its situation, and places us in different periods of time. But this rule of the determination of a thing according to succession in time is as follows; "In what precedes may be found the condition, under which an event always (that is, necessarily) follows." From all this it is obvious that the principle of cause and effect is the principle of possible experience, that is, of objective cognition of phenomena, in regard to their relations in the succession of time. But as it is certain, that, however every thing be produced in time, there is nothing real that is produced by time; it follows, that property being produced by time, is not any thing real in the objects, but is the off-spring of the sentiments, on which alone time is found to have any influence. For in that case, this form of the inward intuition can be represented prior to the objects, and consequently a priorI. (b) Time is nothing else than the form of the internal sense, that is, of the intuitions of self and of our internal state.