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"Si Dieu sent ce qui Post Date: Fri, 8 Aug 2008 8:14:55 +0000 " On s excuse de n avoir point dit que 1 espace est le semorium de Dieu, mais seulement comme son sensorium. II semble que 1 un est aussi peu ccnvenable et aussi peu intelligible que 1 autre. "Si Dieu sent ce qui ce passe dans le monde, par le moyen d un sensorivm, il sernble que les choses agissent sur lui, et qu amsi il est comme on concoil rdme du monde. Autor of the post: Undefined These extracts may serve Post Date: Fri, 8 Aug 2008 8:26:14 +0000 On m impute de repeter les ob- jections, sans prendre connaissance des reponses ; mais je ne vois point qu on ait satisfait a cette difficulte ; on ferait mieux de renon- cer tout a fait a ce sensor ium pretend u." For the rest of this interesting discussion, I refer the reader to the works of Leibnitz. These extracts may serve to show what impor tance eminent philosophers attributed to the questions on space. Autor of the post: Undefined " It is altogether Post Date: Fri, 8 Aug 2008 8:41:41 +0000 (31) IN order that the reader may form a perfect conception of Kant s opinion of space, and judge for himself whether there is or not the contradiction which we have intimated, I extract a few passages from his works. " The transcendental conception of phenomena in space is a critical observation that, in general nothing perceived in space is any thing in itself; that space is, moreover, a form of things, and would belong to them if considered in themselves ; but that objects in themselves are wholly unknown to us, and those things which we call external objects, are only the pure representations of our sensibility, whose form is space, and whose true correlative, that is to say, the thing in itself, is for this reason wholly unknown, and will always remain so; for experience can tell us nothing of it. " It is altogether certain, and not merely possible or probable, that space and time, as the necessary conditions of all experience, both in ternal and external, are purely subjective conditions of all our intu itions. Autor of the post: Undefined " This doctrine of Kant s Post Date: Fri, 8 Aug 2008 8:58:24 +0000 It is therefore equally cert iin that all objects in relation with space and time, are only simple phenomena and not things in them selves, if considered according to the manner in which they are given us. Much may be said a priori of the form of objects, but nothing of the thing in itself, which serves as the ground of these phenomena." This doctrine of Kant s brought upon him the charge of idealism, and drew from the German philosopher explanations which some look upon as a manifest contradiction are always considered as something really givan; but that as this quality of being given depends only on the manner of pe rception of the subject in its relation with the object given, this object as phe nomenon, is different from what it is as object in itself. Autor of the post: Undefined On the contrary, if Post Date: Fri, 8 Aug 2008 9:12:00 +0000 I do not say that bodies merely seem to be external, or that my soul merely seems to have been given me in consciousness. When I assert that the qualities of space and time (in conformity to which I place the body and the soul as the condition of their existence) exist only in my mode of intuition, and not in the objects themselves, I should do wrong to convert into a mere appearance what I must take for a phe nomenon ; but this does not occur, if my principle of the ideality of all our sensible intuitions is admitted. On the contrary, if an objec tive reality is given to all these forms of sensible representations, every thing is inevitably converted into a pure appearance; for, if space and time are considered as qualities which, as to their possi bility, must be found in the things themselves, and we reflect on the absurdities which follow, since two infinite things, which can neither be substances, nor any thing inherent in a substance, but which are still something existent, and even the necessary condition of the ex istence of all things would still subsist, though all the rest were an nihilated, we cannot blame Berkeley for reducing bodies to a mere appearance. Autor of the post: Undefined In the Transcendental Logic there Post Date: Fri, 8 Aug 2008 9:29:37 +0000 " Ibid. 3d Edition. In the Transcendental Logic there is also a refutation of idealism. Autor of the post: Undefined cendental Logic- it is enough Post Date: Fri, 8 Aug 2008 9:44:54 +0000 There Kant establishes this theorem : " The mere consciousness of my own existence, empirically deter mined, proves the existence of objects outside of me in space." It is not possible for me to give here the doctrines of Kant s Trans. cendental Logic- it is enough to have given his remarks on the reality of objects ; others call them retractations or contradictions, and give various causes for them, which, however, do not belong to the field of philosophy. Autor of the post: Undefined The scholastics were so far Post Date: Fri, 8 Aug 2008 9:55:53 +0000 (32) THE scholastics always carefully separated the sensible order from the intelligible. Kant was not the first to discover the limits which divide the intelligible from the sensible, things in themselves as objects of the understanding, nonmena, as he calls them, from things as represented in sensible intuition, phenomena. The scholastics were so far from regarding sensible representations as sufficient for intelligence, that they denied that they were intelli gible. Autor of the post: Undefined Hence proceeded the theory Post Date: Fri, 8 Aug 2008 10:07:36 +0000 The intellect might know sensible things, but it was neces sary for it to abstract them from material conditions. On account of its limitation, it required the intuition of objects in sensible repiesen- tation, conversio ad phantasmata ; but these intuitions were not the intellectual act, they were only its necessary conditions. Hence proceeded the theory of the intelleclu agem, which some have laughed at, because they did not understand it. Autor of the post: Undefined s corresponding to the sen sitive Post Date: Fri, 8 Aug 2008 10:21:21 +0000 This hypothesis has strong reasons in its favor, whatever may be its intrinsic value, if, setting aside the form in which it is expressed, we attend only to its ideological profoundness. In reading some passages in Kant s Transcendental Logic on phe nomena and noumena, on the necessity of sensible intuition in pure conceptions, and the distinction of the intuition from the conception, and on the sensible and intelligible world.s corresponding to the sen sitive and intellective faculties, we might suppose that the German philosopher had read the scholastics. 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