Speed of light plus gravity

[thinkandmull]

He has a very different view than German idealism in my opinion

 

[Vico]

He has a very different view than German idealism in my opinion

Of course. Immanuel Kant represents the beginning of German idealism. His thinking is called transcendental idealism. Kant disagreed with Leibniz and Berkeley. Kant rejected the view of Leibniz that representation of space is not a concept but a singular immediate representation – intuition. Kant thought that Berkeley failed to recognize a non-empirical representation of space.

This takes us back to posts #12 and #13 in this thread.

 

[thinkandmull]

In post 13 you said Kant was for “non-empirical intuition” but now you say he is not for " singular immediate representation – intuition". That was a little confusing. Anyway, did Augustine say that time wouldn’t exist if there was nobody to experience it?

 

[Vico]

In post 13 you said Kant was for “non-empirical intuition” but now you say he is not for " singular immediate representation – intuition". That was a little confusing. Anyway, did Augustine say that time wouldn’t exist if there was nobody to experience it?

Confessions (St. Augustine), Book XI:

Chapter 26. We Measure Longer Events by Shorter in Time.

1. Does not my soul pour out unto You truly in confession that I do measure times? But do I thus measure, O my God, and know not what I measure? I measure the motion of a body by time; and the time itself do I not measure? But, in truth, could I measure the motion of a body, how long it is, and how long it is in coming from this place to that, unless I should measure the time in which it is moved? How, therefore, do I measure this very time itself? Or do we by a shorter time measure a longer, as by the space of a cubit the space of a crossbeam? For thus, indeed, we seem by the space of a short syllable to measure the space of a long syllable, and to say that this is double. Thus we measure the spaces of stanzas by the spaces of the verses, and the spaces of the verses by the spaces of the feet, and the spaces of the feet by the spaces of the syllables, and the spaces of long by the spaces of short syllables; not measuring by pages (for in that manner we measure spaces, not times), but when in uttering the words they pass by, and we say, It is a long stanza because it is made up of so many verses; long verses, because they consist of so many feet; long feet, because they are prolonged by so many syllables; a long syllable, because double a short one. But neither thus is any certain measure of time obtained; since it is possible that a shorter verse, if it be pronounced more fully, may take up more time than a longer one, if pronounced more hurriedly. Thus for a stanzas, thus for a foot, thus for a syllable. Whence it appeared to me that time is nothing else than protraction; but of what I know not. It is wonderful to me, if it be not of the mind itself. For what do I measure, I beseech You, O my God, even when I say either indefinitely, This time is longer than that; or even definitely, This is double that? That I measure time, I know. But I measure not the future, for it is not yet; nor do I measure the present, because it is extended by no space; nor do I measure the past, because it no longer is. What, therefore, do I measure? Is it times passing, not past? For thus had I said.