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Thread: Dichotomy of the Transcendental Relation Between Time and Space

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    Dichotomy of the Transcendental Relation Between Time and Space

    The transcendental starts off as a dualistic relation that is not dual. It simply appears to be dualistic but is simply not to itself. It represents all else though as its opposite and sublates the empirical through an act of "accordance." This act produces a multitude of phenomenological representations that enter space and we call these "representations" "modes" of the instinct.

    Without this mode of the instinct representations could never be perceived as real things by cognitive individuals instead everything would be a null and void striving. The empirical relation between things is predetermined by these different "modes" and some of them appear as empirical while others don't. Other are more inclined to being empirically known while others remain shattered within the framework of these "modes" which remain unknown fully to the human intellect.

    In order to proceed from one point to the other in the transcendental world it is not possible to do so through thoughts and acts that are expressed in space. Rather the connections are predetermined in an orderly fashion and it is only possible to partially connect the representations of the cognitive force of the mind with the transcendental laws that makes all cognitive force possible.

    It is necessary that in order for applied principles and rules that arise from empirical investagations to base themselves off of reason rather than some form of spirituality which will only keep man's mind from being able to delve deeper into the mysteries of the universe. It is important to note that the transcendental possibility of a thing although being innate by nature is recreated or reshaped when the human consciousness through individual means tries to synthesize laws a priori through empirical applications and laws. This synthesization process acts as if it were a synthetic a priori proposition.

    But because analytical and synthetical are connected a priori in the transcendental laws that make all real things possible empirical rules and applications make transcendental laws conform to their content. Thus empirical rules can be responsible for shaping and creating new perspectives and understandings of transcendental laws. This ability to re create the nature of the transcendental laws is made possible by the innate modes which are contained in the instinct of human kind.

    This shear act of "force" differentiates mankind from other living creatures and this "force" appears in the form of a singular form that has a similar feature to all those that are joined in nature to it. This is the transcendental nature of the laws of the universe they are all uniquely different from each other but share a common difference that unites them on a single principle.

    This single principle requires that in order for a priori forms to be known as posteriori embodiements that most physical beings must be innately fused with a given ability to relate and connect things posteriori through the cognitive powers. The cognitive powers afford us the ability to posit relations between the empirical and transcendental laws of the universe and realize the empirical nature of the transcendental and the transcendental nature of the empirical in essence.

    Although a cognitive force can not make a complete connection between the empirical and transcendental laws of nature and since it can not conjoin the two using empirical principles and rules it must remain merely a tool that is used as the foundation simply for scientific explanations. There is no possible way to explain the transcendental through the empirical because the transcendental is merely connected to through acts pertaining to sensibility and feeling.

    A few transcendental laws can be pertained to using understanding and science but these laws are not applicable by the cognitive force of the human mind but are merely are predetermined by the laws of nature. The empirical laws are applied by transcendental subjects which take on the form of empirical natures but in essence they are merely transcendental subjects. These transcendental subjects though have predisposed in some of them anyway by instinct "logical" connections that allow them by nature to extract certain empirical rules and principles and apply them posteriori to previous posteriori experiences. All posteriori experiences are united a priori by the force of memory which stands as the connecting force between the mind and the physical world.

    The contents of the memory are merely subconsciously and although to the subject they appear to be real they are merely transcendental and pertain to none of the empirical and scientific principles and rules he applies to his day to day life. Instead the memory serves as a chain reaction of sorts which allows us to identify innate patterns in the human mind which help us to faintly realize the effects our cognitive powers have on the reality and environment around us. The memory seperates individuals innately by nature from being inclined to experience things in a similar mode. Although a similar mode predetermines and surrounds two individuals when they exercise their cognitive powers and perception it is only possible to mediate this common reality through distinct instinctual realities.

    This common reality which appears in the different forms of physical appearance are connected solely a priori through the environment which is determined by time. Time acts as a "gap" in which space and its finite objects enter in and out of constantly fluxing themselves in between each other. Time fills space with matter and space acts as an agent on that matter. Time can act upon spatial relationships only in so far as empirical laws are applied and the cognitive force of the human mind attempts to make connections between the imaginative force of nature.

    Spatial relationships necessarily act in a transcendental fashion on the transcendental fixtures which "surround" it and unite in a common reality we call the environment. This environment is determined by time and memory which serve as the agents which make space itself as a concept possible. In order for time and the memory to produce cognitive forms that are altered by shape, structure, and material order the cognitive force must attempt to make transcendental laws conform to its applications and rules.

    Once the cognitive powers act upon an object in space necessarily it is closed off innately from being open even though it thinks of itself as being open and being capable of altering itself. This is merely an illusion which is produced by the cognitive powers of the human mind especially when they are rich with bright ideas and thoughts. Thus transcendental laws cause empirical rules to necessarily conform with their innate framework little to the knowledge applying these empirical rules. Coincidentally the transcendental laws of nature are also slowly altered and manipulated by empirical laws in order to fit the structure of the cognitive force of the human mind as it pertains to space and its objects.


    We need not go any further without saying that is not necessary to defend as Kant recommended pure reason itself because pure reason is in and of itself something that can stand up for itself whether or not an empirical law or rational explanation is laid down to guard against it being misused. The only possible way for mankind to come to an understanding of the transcendental laws of nature he must he apply himself rationally to his environment and seek moderation in his actions.

    Unfortunately moderation is not understood by the average individual making it hard for the philosopher to communicate properly with masses of people. Misinterpretation and misalignment will always be at work when the masses lay their hands on a philosopher's interpretation of transcendental laws from an empirical perspective and their instincts which are not inclined towards philosophical investigations most likely will be sorely mislead even more so by reason than by irrationality. Thus it is necessary for all who are not aquainted to philosophical studies to read this dichotomy with caution and to not rashly misinterpret things or think that that the language is obscure or befuddling because it is as clear as it needs to be in order to communicate this level of knowledge.

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    I shall continue now I feel like Kant's critique of Pure Reason is severely flawed in areas. Instead of trying to making a desperate leap to protect and preserve the pure laws furnished by transcendental laws I believe it is necessary to remain within the boundaries of reason whether in essence they be known as mere delusion or not. The boundaries of reason are found simply in space and space is not merely as divided as time is.

    Space's divisions is a reflection of the innate division of time and time stands as the determinant mode of the memory and instinct which affords us with laws of pure reason. Pure reason is more or less like a loop which upon entering into the realm and sphere of space and the objects perceived within it bends back into a misty gloom which can not be perceived.

    Pure reason can be perceived though and accessed as well but only slightly so. Even when we recognize pure reason working amongst us its not in unitary fashion in so far as it applies to the individual but in a fashion that is innately different. It does though represent the similarity and commonality shared with particular groups whether they be real or unknown to the human consciousness.

    We can not understand pure reason itself but we can alter its content and form through acts of the will as far as it affords the will the ability to advance itself in the empirical world. Pure Reason does not destruct or annihilate the understanding of the cogntive force in so far as it is applied using empirical rules and principles but instead constructs it. Its construction or use of empirical laws though is solicited and restricted to the content applied by empirical laws and thus the boundaries of reason according to my transcendental system is determined not necessarily by the transendental laws of nature but also through the application of the cognitive force to its environment and the nature of time.

    Thus things are determined in a reciprocating fashion and this reciprocating action acts similar to a duality in the form of the duality though not as a duality but simply as a commonality which all duality shares with itself in the real world. Thus the individual can force future instincts and thus does and produces transcendental laws in so far as the cognitive assertion is applicable to reality itself. Nature itself has certain rules that are naturally known to be self obvious when empirical rules conform to them to produce transcendentally laws necessarily the transcendental rules of nature must mirror or reflect the shape, structure, and material order of the human intellect which is partially formed intellectually and partially instinctually.

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    Thus the transcendental laws of nature require that both the intellect and instinct should be combined and used to synthesize other transcendental laws when applying empirical rules and principles posteriori. Thus in order for the transcendental to be perceived as a real thing that is represented by the mode of the instinct and which stands in connection with all its particular parts in a similar fashion we must understand that there will be different similarities that are contained within the transcendental. This differences will predetermine a different level of cognitive powers to each group which is represented by time and the environment. The higher cognitive powers are alloted to those groups within the transcendental space that are most diversely oriented within this "mode."


    It is impossible to differentiate these "modes" empirically because they are innate and thus can only be slightly altered from without. In so far as they can be altered empirical laws and principles must be applied so as to make the transcendental to conform to its expression. Since the transcendental requires both itself and all volunatary acts of the mind to produce and give rise to transcendental laws through empirical laws and principles the cognitive force of the mind must determine the boundaries of scientific investigations.

    Since a new scientific discovery is based off of other past empirical proofs it can not escape its own finiteness but it must try its best to make itself original and authentic without abandoning previous laws and rules completely. Instead it would be right to try to combine previous laws with new laws posteriori even though this is a thing that naturally occurs due to the transcendental laws of nature which connect all empirical principles or rules whether they be in the past, present, or future whether an application is made or not.


    It is necessary than in order to produce scientific investigations that will result in future scientific advances so as to maintain a rational constancy within space. This rational constancy will naturally gradually build itself up and reveal new empirical laws which are not empirical as applied by the cognitive force of the human mind but which are transcendental applicable and which conform to the most fundamental laws of nature. It is thus necessary that the best the empirical can influence the transcendental is to cause new empirical laws to reflect its previous advancements which were made by it although this is not always guaranteed.

    The transcendental can influence the evolution and process of empirical rules and principles by causing each to reflect each other in a similar fashion although this goes unknown to the cognitive force of the human mind the mode of mankinds instinct is able to comprehend the "magnitude" of the effect both the empirical and transcendental have on each other within space and time. It is thus necessary to conclude that the fundamental laws furnished by the transcendental laws of nature can never be defended or attacked rather it is of the utmost importance to presever the cognitive force of mankind which is responsible for producing empirical rules and laws from becoming corrupted and to constantly be determined on advancing empirical rulels and laws from their previous states in the scientific sphere.

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    It is materialism to assume that the transcendantal is on equal footing with nature.

    the transcendantal is non-nature.

    Nature is forced to work and function by laws.

    the transcendental has no laws, in its highest expression there is complete freedom.

    There are of course beings with different degrees of both.

    In order to understand nature in human we have intellect. This intellect is able to understand laws and logic. But the transcendental does not have that, so the intellect is not the right tool to work with understanding the transcendental. Other faculties have to be used for it. Those other faculties are threatening to the intellect. (intellect believes they are not trustworthy as they don't operate after laws).

    So it is not a logical problem but a psycho-logical.
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    Quote Originally Posted by Ocko View Post
    It is materialism to assume that the transcendantal is on equal footing with nature.

    the transcendantal is non-nature.

    Nature is forced to work and function by laws.

    the transcendental has no laws, in its highest expression there is complete freedom.

    There are of course beings with different degrees of both.

    In order to understand nature in human we have intellect. This intellect is able to understand laws and logic. But the transcendental does not have that, so the intellect is not the right tool to work with understanding the transcendental. Other faculties have to be used for it. Those other faculties are threatening to the intellect. (intellect believes they are not trustworthy as they don't operate after laws).

    So it is not a logical problem but a psycho-logical.
    This is true but the transcendental laws must abide by, conform to, and obey the laws of nature made by men. My main intend for making this thread was because I thought Kant had tried to hard to protect and presere laws that were basically logically undefensible. I intend on pointing out that both the transcendental and logical means are necessary for humans to apply empirical laws and rules in a proper and rational sense. And also the transcendental is necessary in order for logical explanations to produce consistent results. At the same time I wanted to try to exploit that both influence each other subtly little to our notice because this "influence" appears to be too common.

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    I think the problem is that you have the a priori assumption that the transcendental has laws.

    That assumption is coming from the intellect who tries to understand the transcendental by the methods it is used to. But that method is meant to understand nature, which abides to laws.

    So what I say is that the comprehension of the transcendental is not possible through the intellect.

    Why would the transcendental abide to laws made by men like nature? Nature doesn't abide by laws made by men anyway, men only can recognize those laws and understand them and put them in an intelligent way together to produce what he concepts.

    The transcendental does not follow men but the other way around, men is partly transcendental and thus has the capacity to understand, but not with the intellect. He is not able to force any laws on the transcendental. Just try it out.
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    Quote Originally Posted by Ocko View Post
    I think the problem is that you have the a priori assumption that the transcendental has laws.

    That assumption is coming from the intellect who tries to understand the transcendental by the methods it is used to. But that method is meant to understand nature, which abides to laws.

    So what I say is that the comprehension of the transcendental is not possible through the intellect.

    Why would the transcendental abide to laws made by men like nature? Nature doesn't abide by laws made by men anyway, men only can recognize those laws and understand them and put them in an intelligent way together to produce what he concepts.

    The transcendental does not follow men but the other way around, men is partly transcendental and thus has the capacity to understand, but not with the intellect. He is not able to force any laws on the transcendental. Just try it out.
    I believe the transcendental laws of nature furnish with an innate capacity to understand the real world because the real world is partially a figment of the imagination. We experience the real world through our imagination which connects us with the real world and necessitates our posteriori experience of it. On the other hand the transcendental laws would not be perceviable if space was not already inherently there within the context of the transcendental law itself.

    The transcendental conforms to reason not because of reason asserting itself over the transcendental laws but because a priori since reason is innately predetermined in each individual in its own different and unique ways it still has a passive effect on rational assertions whether they be good or bad. This means that since rational thoughts are partially predetermined that all voluntary actions can but slowly alter the transcendental nature of these innate laws that are impressed in the back of our minds.

    Since the concept of space that enters into our mind is naturally already impressed within the context of time than it follows that all our perceptions of space and its objects reflect this innate order. This innate order predetermined the nature or general mode in which our reason will understand the space and the objects within it. Thus unknown to us but all too obvious in the general pattern of the individual's mind pure reason predetermines its own unique situation within the human person that either makes them more apt or less apt to render cognitive applications of empirical principles and rules in a proper fashion.

    The transcendental law necessarily divides the environment and instinct into different parts which makes it impossible for some groups of people and individuals to perceive things in the same way perhaps in a similar way but each group is going to have its own unique and different way of perceiving things and this is the result of transcendental laws. Now individuals who are in charge of large groups or individuals can affect or influence transcendental laws in so far as they apply to a group or community of individuals but can alter it only slightly.

    The original form of the individual's mind can neither be altered or unaltered because it is an immutable force even if it different from another mind. The original form of the human mind perceives itself as real even though it is an imaginary force and in order to develop and extract those innate empirical laws and principles in the human mind it must use reason as the source for producing transcendental laws and applying the innate appitude and tendencies of the human mind to productive and contributive ends.

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    Thus since the transcendental laws of nature furnish and supply us with innate appitudes and instincts that are unique in their orientation but yet share a common bond it must only be instinctual to attach empirical rules and principles to the transcendental.

    Also since the intellect is not completely seperate from the instinctual and transcendental parts of it will necessarily act in a transcendental fashion and force the transcendental to conform to the empirical and logical laws mankind lays down for himself so as to advance upon previous rational discourses and investigations.

    Thus it is virtually impossible to not attach empirical ideas to the transcendental because the transcendental makes it appearance in the form of an empirical object and innately possesses different and unique capacities that might incline an individual to be more or less apt to being able apply their cognitive powers to produce empirical laws that coalsce themselves properly with the transcendental nature of the mind. A priori the transcendental laws are connected with the empirical and act as the empirical in the form of the empirical yet are not empirical but only impress the innate degrees of variability on the empirical.

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    This is the paradox I am proposing here and I believe it is furnished and supplied by the purest laws of nature and that is without the transcendental the intellectual could not experience itself within the context of reality. Although without the intellectual to ground the transcendental and attempt to synthesize and combine new thoughts the transcendental would not be capable of producing and giving rise to new empirical laws which it only has the potentiality to create by its very concept.

    Empirical Laws are made actual not through the transcendental laws but transcendental laws contain innate capacities and laws which allow the empirical and give it the freedom to act on itself and produce the new laws and rules as well as allowing the transcendental to re-create itself in a slightly unique and different way from before. Thus without the experimental and scientific there would be no means for the metaphysical to produce and furnish innate laws that would be applied to individuals or groups of individuals.

    Although it is necessarily true that originally without the transcendental laws of space which bind and connect all objects in space innately a priori that individual could never experience itself as a reality that was capable of understanding space and time but nature and logical would merely be a nullity and void that would be blindly striving in no apparent direction or towards no concrete goal.

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    Da die Wahrheit außerhalb des Bereichs des Verstandes liegt, so finden sich keine Worte für sie. (M a h á b h â r a t a)
    weel nich will dieken dej mot wieken

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