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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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Take, for example, the series m, n, o, in which n is given as conditioned in relation to m, but at the same time as the condition of o, and let the series proceed upwards from the conditioned n to m (l, k, i, etc.), and also downwards from the condition n to the conditioned o (p, q, r, etc.)--I must presuppose the former series, to be able to consider n as given, and n is according to reason (the totality of conditions) possible only by means of that series.

 The straining of the imagination always hinders the regular flowing of the passions and sentiments. Now a transcendental determination of time is so far homogeneous with the category, which constitutes the unity thereof, that it is universal and rests upon a rule a priorI. On the other hand, it is so far homogeneous with the phenomenon, inasmuch as time is contained in every empirical representation of the manifold. I own it is unintelligible; but at the same time assert, according to the principles above-explained, that it is impossible to discover any absurdity in the supposition, that all the various objects in nature are actions of one simple substance, which absurdity will not be applicable to a like supposition concerning impressions and ideas. As the custom depends not upon any deliberation, it operates immediately, without allowing any time for reflection. Thus I do not say that bodies seem or appear to be external to me, or that my soul seems merely to be given in my self-consciousness, although I maintain that the properties of space and time, in conformity to which I set both, as the condition of their existence, abide in my mode of intuition, and not in the objects in themselves. But it can receive its determined place in time only by the presupposition that something existed in the foregoing state, upon which it follows inevitably and always, that is, in conformity with a rule. Or, are they merely relations or determinations of things, such, however, as would equally belong to these things in themselves, though they should never become objects of intuition; or, are they such as belong only to the form of intuition, and consequently to the subjective constitution of the mind, without which these predicates of time and space could not be attached to any object? 

This idea of permanence is not itself derived from external experience, but is an a priori necessary condition of all determination of time, consequently also of the internal sense in reference to our own existence, and that through the existence of external things.

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