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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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For reason is not a phenomenon, and therefore not subject to sensuous conditions; and, consequently, even in relation to its causality, the sequence or conditions of time do not influence reason, nor can the dynamical law of nature, which determines the sequence of time according to certain rules, be applied to it.

 In both these cases the principle of causality, which is valid only in the field of experience--useless and even meaningless beyond this region, would be diverted from its proper destination. This conception of causality leads us to the conception of action; that of action, to the conception of force; and through it, to the conception of substance. NO CREDIT CARD? If we admit the existence of spontaneously produced events, that is, of free agency, we are driven, in our search for sufficient reasons, on an unavoidable law of nature and are compelled to appeal to the empirical law of causality, and we find that any such totality of connection in our synthesis is too small for our necessary empirical conception. It follows that this cannot be the only kind of causality. Or, if I represent to myself something which is so constituted that, when it is posited, something else follows always and infallibly, my thought contains no self-contradiction; but whether such a property as causality is to be found in any possible thing, my thought alone affords no means of judging. The causality, therefore, of a cause, whereby something happens, is itself a thing that has happened. But every beginning of action presupposes in the acting cause a state of inaction; and a dynamically primal beginning of action presupposes a state, which has no connection--as regards causality--with the preceding state of the cause--which does not, that is, in any wise result from it.  
If, accordingly; we look back to our proof of the principle of causality, we shall find that we were able to prove it as valid only of objects of possible experience, and, indeed, only as itself the principle of the possibility of experience, Consequently of the cognition of an object given in empirical intuition, and not from mere conceptions.