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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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And this did not happen by means of assistance applied in each particular case (systema assistentiae), but through the unity of the idea of a cause occupied and connected with all substances, in which they necessarily receive, according to the Leibnitzian school, their existence and permanence, consequently also reciprocal correspondence, according to universal laws.

 That I may avoid all ambiguity and confusion on this head, I shall observe, that I here account for the opinions and belief of the vulgar with regard to the existence of body; and therefore must entirely conform myself to their manner of thinking and of expressing themselves. To suppose the existence of a triangle and not that of its three angles, is self-contradictory; but to suppose the non-existence of both triangle and angles is perfectly admissible. 
Now, as I do not possess another intuition of self which gives the determining in me (of the spontaneity of which I am conscious), prior to the act of determination, in the same manner as time gives the determinable, it is clear that I am unable to determine my own existence as that of a spontaneous being, but I am only able to represent to myself the spontaneity of my thought, that is, of my determination, and my existence remains ever determinable in a purely sensuous manner, that is to say, like the existence of a phenomenon.
 All this is best effected, nay, cannot be effected otherwise than by means of such a schema, which requires us to regard this ideal thing as an actual existence. 

Our knowledge of the existence of things reaches as far as our perceptions, and what may be inferred from them according to empirical laws, extend.

 The former admitted intellectual conceptions, but declared that sensuous objects alone possessed real existence. The postulate concerning the cognition of the reality of things requires perception, consequently conscious sensation, not indeed immediately, that is, of the object itself, whose existence is to be cognized, but still that the object have some connection with a real perception, in accordance with the analogies of experience, which exhibit all kinds of real connection in experience. The determinations of a substance, which are only particular modes of its existence, are called accidents. But by this proceeding we accomplish only this much, that the infinite sphere of all possible existences is in so far limited that the mortal is excluded from it, and the soul is placed in the remaining part of the extent of this sphere.