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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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It would be unjust to accuse us of holding the long-decried theory of empirical idealism, which, while admitting the reality of space, denies, or at least doubts, the existence of bodies extended in it, and thus leaves us without a sufficient criterion of reality and illusion.

 But this philosopher did not consider that, granting the soul to possess this simple nature, which contains no parts external to each other and consequently no extensive quantity, we cannot refuse to it any less than to any other being, intensive quantity, that is, a degree of reality in regard to all its faculties, nay, to all that constitutes its existence.  But such disputes may not only arise concerning the real existence of property and possession, but also concerning their extent; and these disputes are often susceptible of no decision, or can be decided by no other faculty than the imagination. But in this case the conception of the contingent is cogitated as involving not the category of modality (as that the non-existence of which can be conceived) but that of relation (as that which can exist only as the consequence of something else), and so it is really an identical proposition; "That which can exist only as a consequence, has a cause." In fact, when we have to give examples of contingent existence, we always refer to changes, and not merely to the possibility of conceiving the opposite.* But change is an event, which, as such, is possible only through a cause, and considered per se its non-existence is therefore possible, and we become cognizant of its contingency from the fact that it can exist only as the effect of a cause. 

But I am conscious, through internal experience, of my existence in time (consequently, also, of the determinability of the former in the latter), and that is more than the simple consciousness of my representation.

  Moreover, the poverty of the usual arguments which go to prove the existence of a vast sphere of possibility, of which all that is real (every object of experience) is but a small part, is very remarkable. We have, however, shown in its place that community is the proper ground of the possibility of an empirical cognition of coexistence, and that we may therefore properly reason from the latter to the former as its condition.]