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Updated: May 7, 2025
If a cognition is to have objective reality, that is, to relate to an object, and possess sense and meaning in respect to it, it is necessary that the object be given in some way or another. Without this, our conceptions are empty, and we may indeed have thought by means of them, but by such thinking we have not, in fact, cognized anything, we have merely played with representation.
But I should like very well to know by what means this possibility of non-existence is to be cognized, if we do not represent to ourselves a succession in the series of phenomena, and in this succession an existence which follows a non-existence, or conversely, consequently, change.
Thus the conception of body indicates something for example, metal which can be cognized by means of that conception. It is therefore a conception, for the reason alone that other representations are contained under it, by means of which it can relate to objects. It is therefore the predicate to a possible judgement; for example: "Every metal is a body."
But suppose that in every sensation, as sensation in general, without any particular sensation being thought of, there existed something which could be cognized a priori, this would deserve to be called anticipation in a special sense special, because it may seem surprising to forestall experience, in that which concerns the matter of experience, and which we can only derive from itself.
Now although phenomena are not things in themselves, and are nevertheless the only thing given to us to be cognized, it is my duty to show what sort of connection in time belongs to the manifold in phenomena themselves, while the representation of this manifold in apprehension is always successive.
"It is always thus that common sense proceeds, its principal merit being to know how to unite present perceptions with those previously cognized, then to understand how to coordinate them so as to be able to group them concretely, that is to say, to synthesize them. "Destination is defined as the purpose or object, born of deduction and of classification.
The regulative principle directs us to presuppose systematic unity absolutely and, consequently, as following from the essential nature of things but only as a unity of nature, not merely cognized empirically, but presupposed a priori, although only in an indeterminate manner. But if I insist on basing nature upon the foundation of a supreme ordaining Being, the unity of nature is in effect lost.
The above is the general conception of the faculty of reason, in so far as it has been possible to make it comprehensible in the absence of examples. These will be given in the sequel. A distinction is commonly made between that which is immediately cognized and that which is inferred or concluded.
The burden of the world's sorrow; the longings and aspirations of the soul that has glimpsed, or that has more fully cognized the realms of the Spirit which are its rightful home; are ever a part of the price of liberation.
But that relation of substances in which the one contains determinations the ground of which is in the other substance, is the relation of influence. And, when this influence is reciprocal, it is the relation of community or reciprocity. Consequently the coexistence of substances in space cannot be cognized in experience otherwise than under the precondition of their reciprocal action.
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