Wisdom

But to this I reply Post Date: Sun, 3 Aug 2008 21:56:05 +0000
102 Neither does the argument founded on the existence of vacuum destroy the doctrine which we have established. Natural philosophers generally admit vacuum, and suppose it necessary for the explanation of motion, condensation, rarefaction, and other phenomena of nature. But to this I reply as follows : I The opinions of Descartes and Leibnitz are of weight in what relates to nature, whether experimental or trans cendental, and neither of them admitted a vacuum.

Autor of the post: Undefined

IV It is not strange Post Date: Sun, 3 Aug 2008 22:15:59 +0000
II No observation can prove its existence, because dis seminated vacuum would occupy such small spaces that no instrument could reach them, and also because observation can only be made on those objects which affect our senses, and we know not but what there may be bodies which, on account of their excessive tenuity, are not perceptible by the senses. III We can determine noth:rfg certain concerning the internal modifications of mattei in motion, condensation, and rarefaction, until we know the elements of which it is composed. IV It is not strange that we are unable to comprehend the phenomena which seem incompatible with the denial of matter : for we can neither understand infinite divisibility, nor how extension can be composed of unextended points.

Autor of the post: Undefined

This reality is the extension Post Date: Sun, 3 Aug 2008 22:28:24 +0000
V The existence of vacuum is a metaphysical question which does not belong to the regions of experience, and is not affected by the system of the sciences of observation. 103 By making the idea of space consist in abstract or generalized extension we reconcile all that is necessary, absolute, and infinite in it with its objective reality. This reality is the extension of bodies, while necessity and in finity are not found in the bodies themselves, but in the ab stract idea.

Autor of the post: Undefined

104 WE have already shown Post Date: Sun, 3 Aug 2008 22:40:13 +0000
Objects themselves are confined to the sphere of reality, and are, therefore, limited and contingent. The objectiveness of the abstract idea includes both the existent and the possible, and has, therefore, no limits, and is not subject to any contingency. 104 WE have already shown that extension considered in us, is something more than a mere sensation, that it is a true idea, the basis of some sensations, and at the same time a pure idea.

Autor of the post: Undefined

105 All our sensations are Post Date: Sun, 3 Aug 2008 22:59:32 +0000
As far as it relates to sensations, it is the foundation of our sensitive faculties ; and in so far as it is an idea, it is the root of geometry. This is an important distinction, and we shall find it useful to enable us rightly to appreciate the value of Kant s opinion of space. 105 All our sensations are, either more or less, connected with extension ; although if wo consider sensation a priori by itself, and independently of all habit, it would seem as though only the sensations of sight and touch were neces sarily connected with an extended object.

Autor of the post: Undefined

Kant saw this, but Post Date: Sun, 3 Aug 2008 23:09:47 +0000
It does not seem to me that the loss of these two senses would necessarily involve the privation of the impressions of hearing or smell ing, or, perhaps, even of taste ; for although it is true that the sensations of touch, such as hardness or softness, etc, are always united with the sensations of the palate ; it is equally certain that those sensations are wholly distinct from the sensation of taste, and we have no reason for as serting that they cannot be separated from it. 106 Extension, considered in us or in its intuition, may be regarded as a necessary condition of our sensitive facul ties. Kant saw this, but he exaggerated it when he denied the objective reality of space, asserting that space is only a subjective condition a priori without which we cannot re ceive impressions, the form of phenomena, that is, of ap pearances, but nothing in reality.

Autor of the post: Undefined

This is very true, but Post Date: Sun, 3 Aug 2008 23:25:47 +0000
I have already said that space, as distinguished from bodies, is nothing, but the ob ject of the idea of space is the extension of bodies ; or, rather, this extension is the foundation from which we de duce the general idea of space, and is contained in this idea. 107 To say, as Kant does, that space is the form under which the phenomena are presented to us, and that it is a necessary subjective condition of their perception, is equiva lent to saying that the phenomena which are presented as extended, require that the mind should be capable of per ceiving extension. This is very true, but it throws no light on the nature of the idea of space, either in itself or in its object.

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n another part of space than Post Date: Sun, 3 Aug 2008 23:41:19 +0000
"Space," says Kant, "is no empirical con ception which is derived from external experience. For in order that certain sensations may be referred to something out of me, that is, to something i.n another part of space than that in which I am, and in order that I may conceive them as outside of and near one anothe , and, consequently, not only as separated, but also as occupying separate places, the conception of space must be placed as the foundation.

Autor of the post: Undefined

What are the conditions Post Date: Sun, 3 Aug 2008 23:53:55 +0000
Therefore, the conception of space cannot be obtained by experience from the relations of the external phenomenon, but this external experience itself is possible only by this conception." There is a great confusion of ideas here. What are the conditions which are necessary to the phenomenon of the sensation of the extended ? We are not here treating of the appreciation of dimensions, but merely of extension as represented or conceived.

Autor of the post: Undefined

This extension is not presented Post Date: Mon, 4 Aug 2008 0:13:50 +0000
I do not see how this phenome non requires any thing a priori, except the sensitive faculty which, in fact, exists a priori, that is to say, is a primitive fact of our soul in its relations to the organization of the body which is united to it, and of the other bodies which surround it. Under certain conditions of our organization, and of the bodies which affect it, the soul receives the im pressions of sight or touch, and with them the impression of extension. This extension is not presented to the mind in the abstract, or as separated from the other sensation which accompany it, but as united with them.

Autor of the post: Undefined

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