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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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But this relation is far from being perfect; since some of the chances lie on the side of existence, and others on that of non-existence; which are objects altogether incompatible.

 These passions are moved by degrees of liveliness and strength, which are inferior to belief, and independent of the real existence of their objects. To begin with the SENSES, it is evident these faculties are incapable of giving rise to the notion of the continued existence of their objects, after they no longer appear to the senses. All our arguments concerning causes and effects consist both of an impression of the memory or, senses, and of the idea of that existence, which produces the object of the impression, or is produced by it. Moreover, as nothing happens in this subject--for it is a noumenon, and there does not consequently exist in it any change, demanding the dynamical determination of time, and for the same reason no connection with phenomena as causes--this active existence must in its actions be free from and independent of natural necessity, for or necessity exists only in the world of phenomena. Automatically Blocking Spam 
Guided by the principles involved in these ideas, we must, in the first place, so connect all the phenomena, actions, and feelings of the mind, as if it were a simple substance, which, endowed with personal identity, possesses a permanent existence (in this life at least), while its states, among which those of the body are to be included as external conditions, are in continual change.
 Now as we cannot cognize completely a priori the existence of any object of sense, though we can do so comparatively a priori, that is, relatively to some other previously given existence--a cognition, however, which can only be of such an existence as must be contained in the complex of experience, of which the previously given perception is a part--the necessity of existence can never be cognized from conceptions, but always, on the contrary, from its connection with that which is an object of perception.