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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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For this reason, it is not a dogma; although from another point of view, that of experience, it is capable of being proved to demonstration.

 But as this latter conclusion is contrary to evident experience, and as it is possible we may have a like experience in the operations of the mind, and may perceive a constant conjunction of thought and motion; you reason too hastily, when from the mere consideration of the ideas, you conclude that it is impossible motion can ever produce thought, or a different position of parts give rise to a different passion or reflection. For all the categories which aid me in forming a conception of an object cannot be employed except in the world of sense, and are without meaning when not applied to objects of actual or possible experience. (Argentina, India, Cyprus, Greece, Poland, Australia, Hong Kong, Russia, Austria, Indonesia, Portugal, Belgium, Israel, South Africa, Botswana, Italy, Spain, Brazil, Jamaica, Swaziland, Canada, Japan, Sweden, Chile, Korea, Switzerland, Czech Republic, Lesotho, Taiwan, Denmark, Mexico, Thailand, Dominican Republic, Namibia, Turkey, Finland, The Netherlands, United Kingdom, France, New Zealand, United States, Germany, Norway, Venezuela, Philippines, Ireland, Panama, Morocco, and China)  On the contrary, reason, in its uninterrupted progress in the empirical synthesis, is necessarily conducted to them, when it endeavours to free from all conditions and to comprehend in its unconditioned totality that which can only be determined conditionally in accordance with the laws of experience. It thus falls into confusion and contradictions, from which it conjectures the presence of latent errors, which, however, it is unable to discover, because the principles it employs, transcending the limits of experience, cannot be tested by that criterion. According to his conclusions, then, all that we term metaphysical science is a mere delusion, arising from the fancied insight of reason into that which is in truth borrowed from experience, and to which habit has given the appearance of necessity. In truth, if the empirical philosopher had no other purpose in the establishment of his antithesis than to check the presumption of a reason which mistakes its true destination, which boasts of its insight and its knowledge, just where all insight and knowledge cease to exist, and regards that which is valid only in relation to a practical interest, as an advancement of the speculative interests of the mind (in order, when it is convenient for itself, to break the thread of our physical investigations, and, under pretence of extending our cognition, connect them with transcendental ideas, by means of which we really know only that we know nothing)--if, I say, the empiricist rested satisfied with this benefit, the principle advanced by him would be a maxim recommending moderation in the pretensions of reason and modesty in its affirmations, and at the same time would direct us to the right mode of extending the province of the understanding, by the help of the only true teacher, experience. In the transcendental aesthetic we proved that everything intuited in space and time, all objects of a possible experience, are nothing but phenomena, that is, mere representations; and that these, as presented to us--as extended bodies, or as series of changes--have no self-subsistent existence apart from human thought.