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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.


The proper determination of these relations rests on the question, to what faculty of cognition they subjectively belong, whether to sensibility or understanding?

But an thought must directly, or indirectly, by means of certain signs, relate ultimately to intuitions; consequently, with us, to sensibility, because in no other way can an object be given to us.
  • Time is nothing but the form of our internal intuition.* If we take away from it the special condition of our sensibility, the conception of time also vanishes; and it inheres not in the objects themselves, but solely in the subject (or mind) which intuites them.
 Pure understanding distinguishes itself not merely from everything empirical, but also completely from all sensibility. But, in so far as it exercises an influence upon the action of the understanding and determines it to judgement, sensibility is itself the cause of error.] The conception of a noumenon, that is, of a thing which must be cogitated not as an object of sense, but as a thing in itself (solely through the pure understanding), is not self-contradictory, for we are not entitled to maintain that sensibility is the only possible mode of intuition. For inasmuch as only by means of such pure form of sensibility an object can appear to us, that is, be an object of empirical intuition, space and time are pure intuitions, which contain a priori the condition of the possibility of objects as phenomena, and an a priori synthesis in these intuitions possesses objective validity. In what follows (SS 22), it will be shown, from the mode in which the empirical intuition is given in the faculty of sensibility, that the unity which belongs to it is no other than that which the category (according to SS 16) imposes on the manifold in a given intuition, and thus, its a priori validity in regard to all objects of sense being established, the purpose of our deduction will be fully attained. 
This consciousness in man requires an internal perception of the manifold representations which are previously given in the subject; and the manner in which these representations are given in the mind without spontaneity, must, on account of this difference (the want of spontaneity), be called sensibility.
 But it is not an arbitrary or fictitious notion, but is connected with the limitation of sensibility, without, however, being capable of presenting us with any positive datum beyond this sphere. 

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