Immanuel Kant Idealism. The inscrutable wisdom [of God] through which we exist is not less worthy of veneration in respect to what it denies us than in respect to what it has granted. [–] Emmanuel__Kant 2 points3 points4 points 1 year ago (0 children). I have allways the high cost champion. Hi there, my name is Emmanuel Kant Duarte and welcome to my profile. Connect with me: Image of linkedin logo Image of Earth Planet Image of twitter bird Image of YouTube logo Image of codepen. Лоран Канте родился в 1961 году в семье школьных учителей, киноискусство он изучал сначала в Марселе, а потом — в парижской Высшей школе кинематографистов. Иммануил Кант — на странице писателя вы найдёте биографию, список книг и экранизаций, интересные факты из жизни, рецензии читателей и цитаты из книг.
Ипохондрик, гений и городская звезда: 5 фактов об Иммануиле Канте
Emmanuel Kant is Lupa's first experience with Polski Theatre in Wroclaw, though the leading part is played by the protagonist of his first productions in Jelenia Gora, Wojciech Ziemianski. Emmanuel Kant слушать лучшее онлайн бесплатно в хорошем качестве на Яндекс Музыке. Posts about Emmanuel Kant written by Jack Marshall.
Канте может перейти в «Арсенал» летом
Veröffentlichungen von Kant, Emmanuel. 3 monthly listeners. Последние дни Иммануила Канта: Directed by Philippe Collin. Последние дни Иммануила Канта: Directed by Philippe Collin.
Climate change and the environment take a back seat in Emmanuel Macron's speech on Europe
Он отдавал предпочтение физике, математике, философии. Теология не стала его любимым предметом, поэтому он посетил всего одно занятие, и то из благодарности к пастору Шульцу. Философия По мнению ученых, биография Канта состоит из двух периодов — докритического и критического. В докритическом периоде начала формироваться философская мысль Канта, он медленно избавлялся от влияния учения Христиана Вольфа, которое в те годы занимало господствующие позиции в Германии.
В критическом периоде философ возносит метафизику к наукам, создает новое учение, основанное на активности сознания. Свое первое сочинение под названием «Мысли об истинной оценке живых сил» Кант написал еще в годы учебы в университете. Большое влияние на него оказал преподаватель Кнутцен.
Работа попала в печать только в 1749-м, благодаря стараниям и материальной поддержке дядюшки Рихтера. Иммануил не получил университетский диплом. В 1746 году умер отец, забота о материальном благополучии семьи легла на его плечи.
Кант находит работу домашнего учителя и на протяжении долгих десяти лет учит детишек из богатых семей. Все свободное время молодой человек посвящал написанию философских трудов, которые впоследствии стали основой его учения. В 1755-м философ возвращается в родной вуз.
Его цель — защита диссертации «Об огне» и получение степени магистра. Осенью того же года он представил свою новую работу «Новое освещение первых принципов метафизического познания» и стал доктором наук. Теперь он имеет право преподавать в университете и незамедлительно воспользовался этой возможностью.
Он учил студентов логике и метафизике. Самой интересной работой первого периода философской деятельности Канта ученые назвали «Всеобщую естественную историю и теорию неба». В ней изложена история происхождения Вселенной, причем с точки зрения физики, а не теологии.
В том же периоде Кант занялся изучением теории пространства с точки зрения физики. Он верил в то, что Высший Разум существует, и именно он положил начало жизни на Земле. Иммануил говорил, что существование материи доказывает существование Бога.
Он считал, что за материальными вещами обязательно стоит их Создатель. Именно эта мысль отражена в его труде под названием «Единственно возможное основание для доказательства бытия Бога». Начало критического периода философского творчества Канта пришлось на годы преподавания логики и метафизики в вузе.
Гипотезы ученого менялись постепенно. Вначале он пересмотрел свое отношение к пространству и времени. Этот период биографы Канта назвали критицизмом.
В эти годы он пристально изучал этику, эстетику, гносеологию, написал самые выдающиеся свои работы, которые легли в основу мирового учения. В 1781-м научная биография философа расширилась самой фундаментальной работой под названием «Критика чистого разума», где он разъясняет, что такое категорический императив.
Let us begin by recalling some of these digital issues that current events force us to consider. There is of course first of all this crucial question of distance schooling, which the crisis we are going through has forced us to practice. What lessons can be learned from it? Steve Bissonnette and Christian Boyer reviewed research from eight countries on these questions. The decline in learning seems to be demonstrated for all clienteles, and even more strongly for children in primary schools from less fortunate families, less educated and for those who have learning difficulties or who are fragile in their learning. This conclusion is consistent with what we observed about the virtual school before the pandemic and strongly suggests that, if there is no choice, as was the case with the pandemic, it can be. But if we have the choice … Can one-off innovations be desirable and welcome?
Without a doubt. For example, I recently had a lot of fun learning in the scientific journal Physics Education September 2021 how, in physics class, we could, by different methods, measure the height of a building using only a cell phone and everyday objects. How many methods, you ask?
Like everything you see in the Kaliningrad region - said Alikhanov. He added that any prudent owner must deal with the inheritance received, and said that Russian thought often opposed Kant.
Moreover, the Russian Federation now has plenty of German trophies. Recently, a slightly damaged Leopard 2A5 tank was removed from the battlefield.
Emmanuel Kant, responsible for the outbreak of war in Ukraine, according to the governor of Kaliningrad 2024-02-12T21:28:44. The politician was speaking at the "Vth Congress of Political Scientists" in Svetlogorsk, a coastal city on the Baltic Sea belonging to the same Russian enclave.
The affirmation, a priori and without concept, can make a philosopher smile or choke up.
Immanuel Kant and Nazism
It may come as a surprise to many libertarians and Objectivists to learn that Rand and Peikoff were not the first to link Immanuel Kant to Nazism. In this book of nearly 700 pages, McGovern wrote: In each and every case the spread of idealist doctrines in the spheres of philosophy, or history, or law, or general literature coincided with the belief in either etatism [i. A great many persons who had formerly been staunch advocates of individualism and democracy were so won over by the charm of idealist theories regarding life as a whole that they began to champion the idealist doctrine in the field of politics. It was thus in large measure due to the work of the idealist philosophers and their immediate disciples that the absolutist we may as well say Fascist tradition was revived in nineteenth century Europe. The idealists owed much of their success in the political field to the subtlety of their methods. They were able to revive faith in etatism and authoritarianism largely because they were able to give both these doctrines such a new and attractive dress that they were scarcely recognizable at first sight. They were careful to avoid all the old arguments and all the old slogans of their predecessors in the seventeenth century.
Macron said Europe also risks falling behind economically in a context where global free-trade rules are being challenged by major competitors, and he said it should aim to become a global leader in artificial intelligence, quantum computing, space, biotechnologies and renewable energy. Europe needs less fragmented markets for energy, telecoms and financial services, and must also cut red tape, he added. The French leader hopes his speech will have the same impact as a similar address at the Sorbonne he made seven years ago that prefigured some significant EU policy shifts.
Кант окончил престижную гимназию, после чего поступил в Кенигсбергский университет. К сожалению, неизвестно, какой именно факультет окончил будущий философ. В то время в университете существовало четыре направления подготовки: юридический, медицинский, биологический и философский. Когда молодой человек завершил учебу, его мать умерла, а отец жил в бедности. Кант подрабатывал, давая частные уроки. Ему также помогали друзья и родственники. По некоторым данным, дядя Иммануила взял на себя расходы по публикации дебютной работы Канта — «Мысли об истинной оценке живых сил».
For Kant, analogously, the phenomena of human experience depend on both the sensory data that we receive passively through sensibility and the way our mind actively processes this data according to its own a priori rules. These rules supply the general framework in which the sensible world and all the objects or phenomena in it appear to us. So the sensible world and its phenomena are not entirely independent of the human mind, which contributes its basic structure. First, it gives Kant a new and ingenious way of placing modern science on an a priori foundation. In other words, the sensible world necessarily conforms to certain fundamental laws — such as that every event has a cause — because the human mind constructs it according to those laws. Moreover, we can identify those laws by reflecting on the conditions of possible experience, which reveals that it would be impossible for us to experience a world in which, for example, any given event fails to have a cause. From this Kant concludes that metaphysics is indeed possible in the sense that we can have a priori knowledge that the entire sensible world — not just our actual experience, but any possible human experience — necessarily conforms to certain laws. Kant calls this immanent metaphysics or the metaphysics of experience, because it deals with the essential principles that are immanent to human experience. In the Critique Kant thus rejects the insight into an intelligible world that he defended in the Inaugural Dissertation, and he now claims that rejecting knowledge about things in themselves is necessary for reconciling science with traditional morality and religion. This is because he claims that belief in God, freedom, and immortality have a strictly moral basis, and yet adopting these beliefs on moral grounds would be unjustified if we could know that they were false. Restricting knowledge to appearances and relegating God and the soul to an unknowable realm of things in themselves guarantees that it is impossible to disprove claims about God and the freedom or immortality of the soul, which moral arguments may therefore justify us in believing. Moreover, the determinism of modern science no longer threatens the freedom required by traditional morality, because science and therefore determinism apply only to appearances, and there is room for freedom in the realm of things in themselves, where the self or soul is located. We cannot know theoretically that we are free, because we cannot know anything about things in themselves. In this way, Kant replaces transcendent metaphysics with a new practical science that he calls the metaphysics of morals. Transcendental idealism Perhaps the central and most controversial thesis of the Critique of Pure Reason is that human beings experience only appearances, not things in themselves; and that space and time are only subjective forms of human intuition that would not subsist in themselves if one were to abstract from all subjective conditions of human intuition. Kant calls this thesis transcendental idealism. What may be the case with objects in themselves and abstracted from all this receptivity of our sensibility remains entirely unknown to us. We are acquainted with nothing except our way of perceiving them, which is peculiar to us, and which therefore does not necessarily pertain to every being, though to be sure it pertains to every human being. We are concerned solely with this. Space and time are its pure forms, sensation in general its matter. We can cognize only the former a priori, i. The former adheres to our sensibility absolutely necessarily, whatever sort of sensations we may have; the latter can be very different. Space and time are not things in themselves, or determinations of things in themselves that would remain if one abstracted from all subjective conditions of human intuition. Space and time are nothing other than the subjective forms of human sensible intuition. Two general types of interpretation have been especially influential, however. This section provides an overview of these two interpretations, although it should be emphasized that much important scholarship on transcendental idealism does not fall neatly into either of these two camps. It has been a live interpretive option since then and remains so today, although it no longer enjoys the dominance that it once did. Another name for this view is the two-worlds interpretation, since it can also be expressed by saying that transcendental idealism essentially distinguishes between a world of appearances and another world of things in themselves. Things in themselves, on this interpretation, are absolutely real in the sense that they would exist and have whatever properties they have even if no human beings were around to perceive them. Appearances, on the other hand, are not absolutely real in that sense, because their existence and properties depend on human perceivers. Moreover, whenever appearances do exist, in some sense they exist in the mind of human perceivers. So appearances are mental entities or mental representations. This, coupled with the claim that we experience only appearances, makes transcendental idealism a form of phenomenalism on this interpretation, because it reduces the objects of experience to mental representations. All of our experiences — all of our perceptions of objects and events in space, even those objects and events themselves, and all non-spatial but still temporal thoughts and feelings — fall into the class of appearances that exist in the mind of human perceivers. These appearances cut us off entirely from the reality of things in themselves, which are non-spatial and non-temporal. In principle we cannot know how things in themselves affect our senses, because our experience and knowledge is limited to the world of appearances constructed by and in the mind. Things in themselves are therefore a sort of theoretical posit, whose existence and role are required by the theory but are not directly verifiable. The main problems with the two-objects interpretation are philosophical. Most readers of Kant who have interpreted his transcendental idealism in this way have been — often very — critical of it, for reasons such as the following: First, at best Kant is walking a fine line in claiming on the one hand that we can have no knowledge about things in themselves, but on the other hand that we know that things in themselves exist, that they affect our senses, and that they are non-spatial and non-temporal. At worst his theory depends on contradictory claims about what we can and cannot know about things in themselves. Some versions of this objection proceed from premises that Kant rejects. But Kant denies that appearances are unreal: they are just as real as things in themselves but are in a different metaphysical class. But just as Kant denies that things in themselves are the only or privileged reality, he also denies that correspondence with things in themselves is the only kind of truth. Empirical judgments are true just in case they correspond with their empirical objects in accordance with the a priori principles that structure all possible human experience. But the fact that Kant can appeal in this way to an objective criterion of empirical truth that is internal to our experience has not been enough to convince some critics that Kant is innocent of an unacceptable form of skepticism, mainly because of his insistence on our irreparable ignorance about things in themselves. The role of things in themselves, on the two-object interpretation, is to affect our senses and thereby to provide the sensory data from which our cognitive faculties construct appearances within the framework of our a priori intuitions of space and time and a priori concepts such as causality. But if there is no space, time, change, or causation in the realm of things in themselves, then how can things in themselves affect us? Transcendental affection seems to involve a causal relation between things in themselves and our sensibility. If this is simply the way we unavoidably think about transcendental affection, because we can give positive content to this thought only by employing the concept of a cause, while it is nevertheless strictly false that things in themselves affect us causally, then it seems not only that we are ignorant of how things in themselves really affect us. It seems, rather, to be incoherent that things in themselves could affect us at all if they are not in space or time. On this view, transcendental idealism does not distinguish between two classes of objects but rather between two different aspects of one and the same class of objects. That is, appearances are aspects of the same objects that also exist in themselves. So, on this reading, appearances are not mental representations, and transcendental idealism is not a form of phenomenalism. One version treats transcendental idealism as a metaphysical theory according to which objects have two aspects in the sense that they have two sets of properties: one set of relational properties that appear to us and are spatial and temporal, and another set of intrinsic properties that do not appear to us and are not spatial or temporal Langton 1998. This property-dualist interpretation faces epistemological objections similar to those faced by the two-objects interpretation, because we are in no better position to acquire knowledge about properties that do not appear to us than we are to acquire knowledge about objects that do not appear to us. Moreover, this interpretation also seems to imply that things in themselves are spatial and temporal, since appearances have spatial and temporal properties, and on this view appearances are the same objects as things in themselves. But Kant explicitly denies that space and time are properties of things in themselves. A second version of the two-aspects theory departs more radically from the traditional two-objects interpretation by denying that transcendental idealism is at bottom a metaphysical theory. Instead, it interprets transcendental idealism as a fundamentally epistemological theory that distinguishes between two standpoints on the objects of experience: the human standpoint, from which objects are viewed relative to epistemic conditions that are peculiar to human cognitive faculties namely, the a priori forms of our sensible intuition ; and the standpoint of an intuitive intellect, from which the same objects could be known in themselves and independently of any epistemic conditions Allison 2004. Human beings cannot really take up the latter standpoint but can form only an empty concept of things as they exist in themselves by abstracting from all the content of our experience and leaving only the purely formal thought of an object in general. So transcendental idealism, on this interpretation, is essentially the thesis that we are limited to the human standpoint, and the concept of a thing in itself plays the role of enabling us to chart the boundaries of the human standpoint by stepping beyond them in abstract but empty thought. One criticism of this epistemological version of the two-aspects theory is that it avoids the objections to other interpretations by attributing to Kant a more limited project than the text of the Critique warrants. There are passages that support this reading. The transcendental deduction The transcendental deduction is the central argument of the Critique of Pure Reason and one of the most complex and difficult texts in the history of philosophy. Given its complexity, there are naturally many different ways of interpreting the deduction. The goal of the transcendental deduction is to show that we have a priori concepts or categories that are objectively valid, or that apply necessarily to all objects in the world that we experience. To show this, Kant argues that the categories are necessary conditions of experience, or that we could not have experience without the categories. For they then are related necessarily and a priori to objects of experience, since only by means of them can any object of experience be thought at all. The transcendental deduction of all a priori concepts therefore has a principle toward which the entire investigation must be directed, namely this: that they must be recognized as a priori conditions of the possibility of experiences whether of the intuition that is encountered in them, or of the thinking. Concepts that supply the objective ground of the possibility of experience are necessary just for that reason. Here Kant claims, against the Lockean view, that self-consciousness arises from combining or synthesizing representations with one another regardless of their content. In short, Kant has a formal conception of self-consciousness rather than a material one. Since no particular content of my experience is invariable, self-consciousness must derive from my experience having an invariable form or structure, and consciousness of the identity of myself through all of my changing experiences must consist in awareness of the formal unity and law-governed regularity of my experience. The continuous form of my experience is the necessary correlate for my sense of a continuous self. There are at least two possible versions of the formal conception of self-consciousness: a realist and an idealist version. On the realist version, nature itself is law-governed and we become self-conscious by attending to its law-governed regularities, which also makes this an empiricist view of self-consciousness. The idea of an identical self that persists throughout all of our experience, on this view, arises from the law-governed regularity of nature, and our representations exhibit order and regularity because reality itself is ordered and regular. Kant rejects this realist view and embraces a conception of self-consciousness that is both formal and idealist. According to Kant, the formal structure of our experience, its unity and law-governed regularity, is an achievement of our cognitive faculties rather than a property of reality in itself. Our experience has a constant form because our mind constructs experience in a law-governed way. In other words, even if reality in itself were law-governed, its laws could not simply migrate over to our mind or imprint themselves on us while our mind is entirely passive. We must exercise an active capacity to represent the world as combined or ordered in a law-governed way, because otherwise we could not represent the world as law-governed even if it were law-governed in itself. Moreover, this capacity to represent the world as law-governed must be a priori because it is a condition of self-consciousness, and we would already have to be self-conscious in order to learn from our experience that there are law-governed regularities in the world. So it is necessary for self-consciousness that we exercise an a priori capacity to represent the world as law-governed. But this would also be sufficient for self-consciousness if we could exercise our a priori capacity to represent the world as law-governed even if reality in itself were not law-governed. In that case, the realist and empiricist conception of self-consciousness would be false, and the formal idealist view would be true. Self-consciousness for Kant therefore involves a priori knowledge about the necessary and universal truth expressed in this principle of apperception, and a priori knowledge cannot be based on experience. The next condition is that self-consciousness requires me to represent an objective world distinct from my subjective representations — that is, distinct from my thoughts about and sensations of that objective world. Kant uses this connection between self-consciousness and objectivity to insert the categories into his argument. In order to be self-conscious, I cannot be wholly absorbed in the contents of my perceptions but must distinguish myself from the rest of the world. But if self-consciousness is an achievement of the mind, then how does the mind achieve this sense that there is a distinction between the I that perceives and the contents of its perceptions? According to Kant, the mind achieves this sense by distinguishing representations that necessarily belong together from representations that are not necessarily connected but are merely associated in a contingent way. Imagine a house that is too large to fit into your visual field from your vantage point near its front door. Now imagine that you walk around the house, successively perceiving each of its sides. Eventually you perceive the entire house, but not all at once, and you judge that each of your representations of the sides of the house necessarily belong together as sides of one house and that anyone who denied this would be mistaken. But now imagine that you grew up in this house and associate a feeling of nostalgia with it.
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Emmanuel Kant. Biden Admin Reverses Trump Policy, Readies More Tax Funds For Research Using Aborted Babies. P. Gardner Goldsmith | April 18, 2021. В Калининграде мероприятия в честь юбилея Иммануила Канта. Один из самых известных горожан родился 300 лет назад 22 апреля. Иммануил Кант с младенчества, просто по праву рождения, был зачислен в гильдию шорников. На этой странице собраны самые актуальные новости университета БФУ им Канта. Читайте последние новости на тему в ленте новостей на сайте РИА Новости. Читайте последние новости на тему в ленте новостей на сайте РИА Новости.
Искусственный интеллект «оживил» Иммануила Канта в Калининграде
Писатель Марк Мэнсон рассказал об этическом принципе, на котором базируется философия Канта — мыслителя, чьи идеи актуальны до сих пор. Источник: РИА "Новости". Когда принималось решение широко отметить 300-летие немецкого философа Иммануила Канта, необходимость интеграции отечественной гуманитарной науки с мировой еще не.
Иммануил Кант: философ, присягнувший на верность Российской империи
Так, например, врио директора Института философии РАН Абдусаламу Гусейнову пришлось объяснять, чем практическая философия по Канту отличается от моральной. Однако, насколько мне известно, философ никогда их сильно не разграничивал. А вот понимание права - уже совсем другой вопрос. Для Иммануила Канта право являлось, по сути, категорическим императивом. В то же время существует метафизика нравственности, в рамках которой Кант предлагал воспринимать этику как некую науку, отличную от философии, - заключил ученый. Это довольно императивные суждения, не требующие, по мнению философа, доказательства. Думаю, что основная путаница вызвана тем, что в своих работах Кант не уделил достаточно внимания связи нравственной философии с философией права. Канта" Вечную актуальность трудов Иммануила Канта подтвердили зарубежные участники международного конгресса.
They were careful to avoid all the old arguments and all the old slogans of their predecessors in the seventeenth century.
Not once did the idealists quote Scripture in defense of passive obedience; not once did they preach the divine right of kings in the old sense of the word. To have done so would have been impolitic. Hence the members of the idealist school were careful never to attack these terms—they were merely so reinterpreted as to become meaningless. McGovern understood that some idealists those who argued that reality as we know it is largely a construction of the human mind , most notably Kant, were liberal individualists in their political theory, whereas other idealists, such as Hegel, were far more authoritarian. Instead, I wish to conclude by calling attention to the disdain that some fascist philosophers displayed toward Kant. But here we need to consider the crucial question: To what extent should a philosopher be held responsible for how later thinkers used his ideas, especially when those later interpretations differ radically from how the original philosopher understood his own system?
Но эта лекция - также доказательство безбрежности мира Канта. Кант - такая величина, что рядом с ним можно поставить любое другое слово, любую тему и написать на эту тему трактат. Кант отражается в каждой капле мироздания, и, надеюсь, к концу разговора будет ясно, что музыка - не крошечная часть его вселенной.
Онлайн-трансляцию лекции можно посмотреть здесь. Кафедральный собор принимал Международный Кантовский конгресс, в котором в этом году участвовали 500 ученых из 23 стран. В 15 часов сотую, юбилейную, лекцию прочел профессор БФУ Леонард Александрович Калинников, посвятивший Канту более 180 статей и 8 монографий. Традиционно украсили могилу мыслителя цветами в 17. Несколько лет назад она была написана специально для этого места и с тех пор больше нигде не исполнялась.
Всего шестнадцати лет от роду Иммануил поступил в Кёнигсбергский университет. И так преуспел в учении, что даже стал подрабатывать, репетитором, натаскивая в науках менее одарённых сокурсников. Когда Канту исполнилось 22 года, его отец умер и на него, как на старшего сына легла ответственность за судьбу младших брата и сестёр. Ему пришлось уехать из Кёнигсберга и устроиться работать учителем в зажиточных семьях. Но, как только появилась возможность, шесть лет спустя, он вернулся в Кёнигсберг и снова занялся научной деятельностью. В жизни Кант был очень педантичным и вся жизнь его была подчинены строго регламентируемым им самим привычкам и схемам. Как пример можно привести его знаменитые послеобеденные прогулки в одно и тоже время - часы и минуты по строго определённому им самим же когда-то маршруту и в совершенно любую погоду. Соседи говорили со смехом, что по нему можно совершенно спокойно сверять часы - точно не ошибётесь! Он никогда не был женат, вероятнее всего потому, как отмечали современники, что боялся, что не сможет обеспечить свою семью из-за вечной нехватки средств - вот вам ещё одна черта человека, подчинённого правилам, который не в силах отступить от них ни на йоту. У него было немного друзей в жизни, но он очень любил собирать их в своём доме за обедом по выходным и вести долгие философские беседы - это страсть, которой он отдавался без остатка. И даже находясь при смерти, из-за прогрессирующего слабоумия, уже мало что соображая, он буквально преображался на глазах, когда приходившие его навестить ученики и коллеги заводили с ним беседы или диспуты на научные темы. Для нас, жителей России, особенно ценен тот факт в биографии Иммануила Канта, что четыре года он прожил под властью русской короны. Случилось это в разгар Семилетней войны, когда генерал Виллим Фермор занял Кёнигсберг. Положении для Пруссии было настолько серьёзным, что Фридрих Великий в отчаянии даже хотел отречься от престола.
Искусственный интеллект «оживил» Иммануила Канта в Калининграде
Emmanuel Kant is Lupa's first experience with Polski Theatre in Wroclaw, though the leading part is played by the protagonist of his first productions in Jelenia Gora, Wojciech Ziemianski. Name: Emmanuel Kant Duarte. Type: User. Bio: Learning a little piece of code every day and drinking coffee. Hi there, my name is Emmanuel Kant Duarte and welcome to my profile. О сервисе Прессе Авторские права Связаться с нами Авторам Рекламодателям Разработчикам. Смотрите 57 фотографии онлайн по теме кант мемы. Полузащитник «Челси» Н’Голо Канте дал согласие на переход в миланский «Интер». Просмотрите свежий пост @fakepontchartrain в Tumblr на тему "emmanuel kant".
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