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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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Time is therefore merely a subjective condition of our (human) intuition (which is always sensuous, that is, so far as we are affected by objects), and in itself, independently of the mind or subject, is nothing. I may have fallen into this fault after the example of others; but I here enter a caveat against any Objections, which may be offered on that head; and declare that such expressions were extorted from me by the present view of the object, and imply no dogmatical spirit, nor conceited idea of my own judgment, which are sentiments that I am sensible can become no body, and a sceptic still less than any other. Get paid to take online surveys But I am conscious, through internal experience, of my existence in time (consequently, also, of the determinability of the former in the latter), and that is more than the simple consciousness of my representation. Thus there is a relation and connection between reality and negation, or rather a transition from the former to the latter, which makes every reality representable to us as a quantum; and the schema of a reality as the quantity of something in so far as it fills time, is exactly this continuous and uniform generation of the reality in time, as we descend in time from the sensation which has a certain degree, down to the vanishing thereof, or gradually ascend from negation to the quantity thereof. That something happens, then, is a perception which belongs to a possible experience, which becomes real only because I look upon the phenomenon as determined in regard to its place in time, consequently as an object, which can always be found by means of a rule in the connected series of my perceptions. For all the determining grounds of my existence which can be found in me are representations and, as such, do themselves require a permanent, distinct from them, which may determine my existence in relation to their changes, that is, my existence in time, wherein they change." It may, probably, be urged in opposition to this proof that, after all, I am only conscious immediately of that which is in me, that is, of my representation of external things, and that, consequently, it must always remain uncertain whether anything corresponding to this representation does or does not exist externally to me.