Wisdom

This requires nothing a priori Post Date: Mon, 4 Aug 2008 0:32:07 +0000
The mind does not reflect, then, upon the position of the objects, but it has an intuition of the arrangement of the parts. So long as the fact is confined to mere sensation, it is common to the learned and the unlearned, to the old and the young, and even to all animals. This requires nothing a priori except the sensitive faculty, which simply means that a being, in order to perceive, must have the faculty of per ceiving, and should hardly deserve to be announced as a discovery of philosophy.

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110 Prior to the impressions Post Date: Mon, 4 Aug 2008 0:50:27 +0000
109 There is no such discovery in Kant s doctrine of space, for on the one side he asserts a well known fact, that the intuition of space is a necessary subjective condition, with out which it is impossible for us to perceive things, one outside of another ; and on the other side he falls into ideal ism, inasmuch as he denies this extension all reality, and regards things and their position in space as pure phenomena, or mere appearances. The fact which he asserts is true at bottom ; for it is, in fact, impossible to perceive things as distinct among themselves, and as outside of us, without the intuition of space ; but, at the same time, it is not accu rately expressed, for the intuition of space is this perception itself; and, consequently, he ought to have said that they are identical, not that one is an indispensable condition of the other. 110 Prior to the impressions, there is no such intuition, and if we regard it as a pure intuition and separated froi intellectual conception, we can only conceive it as accom panied by some representation of one of the five senses.

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possible beings, and the assertion Post Date: Mon, 4 Aug 2008 1:09:30 +0000
Let us imagine a pure space without any of these represen tations, without even that mysterious vagueness which we imagine in the most distant regions of the universe. The imagination finds no object ; the intuition ceases ; there re main only the purely intellectual conceptions which we form of extension, the ideas of an order of. possible beings, and the assertion or denial of this order, according to our opinion of the reality or non-reality of space.

Autor of the post: Undefined

The phenomena leave traces Post Date: Mon, 4 Aug 2008 1:25:42 +0000
111 It is evident that a series of pure sensations cannot produce a general idea. Science requires some other founda tion. The phenomena leave traces of the sensible object in the memory, and are so connected with each other, that the representation of one cannot be repeated without exciting the representation of the other, but they produce no general result which could serve as the basis of geometry.

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Whether general ideas already exist Post Date: Mon, 4 Aug 2008 1:37:27 +0000
A dog sees a man stoop, and make a certain motion, and is imme diately struck with a stone, which causes in him a sensa- tion of pain ; when the dog sees another man perform the motion, he runs away ; because the sensations of the mo tions are connected in his memory with the sensation of pain, and his natural instinct of avoiding pain inspires him to fly. 112 When these sensations are produced in an intelli gent being, they excite other internal phenomena, distinct from the mere sensitive intuition. Whether general ideas already exist in our mind, or are formed by the aid of sen sation, it is certain that they are developed in the presence of sensation.

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There is then a perception Post Date: Mon, 4 Aug 2008 1:49:20 +0000
Thus, in the present case we not only have the sensitive intuition of extension, but we also perceive something which is common to all extended objects. Ex tension ceases to be a particular object, and becomes a general form applicable to all extended things. There is then a perception of extension in itself, although there is no intuition of the extended ; we then begin to reflect upon the idea and analyze it, and deduce from it those principles, which are the fruitful germs from the infinite development of which is produced the tree of science called geometry.

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This is a very common Post Date: Mon, 4 Aug 2008 2:01:20 +0000
113 This transition from the sensation to the idea, from, the contingent to the necessary, from the particular fact to the general science, presents important considerations on the origin and nature of ideas, and the high character of the human mind. Kant seems to have confounded the imagination of space with the idea of space, and notwithstanding his attempts at analysis, he is not so profound as he thinks, when he con siders space as the receptacle of phenomena. This is a very common idea, and all that Kant has done is to destroy its objectiveness, making space a purely subjective condition.

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The limit between the two Post Date: Mon, 4 Aug 2008 2:11:25 +0000
According to this philosopher, the world is the sum of the appearances which are presented to our mind; and just as we imagine in the external world an unlimited receptacle which contains every thing, but is distinct from what it con tains, so he has placed space within us as a preliminary condition, as a form of the phenomena, as a capacity in which we may distribute and classify ihem. 114 In this he confounds, I say, the vague imagina tion with the idea. The limit between the two is strongly marked.

Autor of the post: Undefined

We imagine a multitude Post Date: Mon, 4 Aug 2008 2:29:00 +0000
When we see an object we have the sensation and intuition of extension. The space perceived or sensed is, in this case, the extension itself perceived. We imagine a multitude of extended objects, and a capacity which con tains them all.

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But this is not Post Date: Mon, 4 Aug 2008 2:44:23 +0000
We imagine this capacity as the immensity of the ethereal regions, a boundless abyss, a dark region beyond the limits of creation. So far there is no idea, there is only an imagination arising from the feet that when we begin to see bodies we do not see the air which surrounds them, and the transparency of the air permits us to see distant objects, and thus from our infancy we are accus tomed to imagine an empty capacity in which all bodies are placed, but which is distinct from them. But this is not the idea of space; it is only an imagina tion of it, a sort of rude, sensible idea, probably common to man and the beasts.

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