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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.
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But though these two operations be equally natural and necessary in the human mind, yet in some circumstances they are [SECT. 4.] directly contrary, nor is it possible for us to reason justly and regularly from causes and effects, and at the same time believe the continued existence of matter. Without doubt; and not only so, but we must assume the existence of such a being. In this case there remains a mode of determining the object by mere thought, which is really but a logical form without content, which, however, seems to us to be a mode of the existence of the object in itself (noumenon), without regard to intuition which is limited to our senses. Now, if it can be shown that the three kinds of transcendental ideas (psychological, cosmological, and theological), although not relating directly to any object nor determining it, do nevertheless, on the supposition of the existence of an ideal object, produce systematic unity in the laws of the empirical employment of the reason, and extend our empirical cognition, without ever being inconsistent or in opposition with it- it must be a necessary maxim of reason to regulate its procedure according to these ideas. It is evident, that all reasonings from causes or effects terminate in conclusions, concerning matter of fact; that is, concerning the existence of objects or of their qualities. But I can think what I please, provided only I do not contradict myself; that is, provided my conception is a possible thought, though I may be unable to answer for the existence of a corresponding object in the sum of possibilities. By nature, in the empirical sense of the word, we understand the totality of phenomena connected, in respect of their existence, according to necessary rules, that is, laws. If, for the purpose of fully satisfying the requirements of Reason, we recognize her right to assert the existence of a perfect and absolutely necessary being, this can be admitted only from favour, and cannot be regarded as the result or irresistible demonstration.