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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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Thus the psychological idea of the ego, when employed as a constitutive principle for the explanation of the phenomena of the soul, and for the extension of our knowledge regarding this subject beyond the limits of experience--even to the condition of the soul after death--is convenient enough for the purposes of pure reason, but detrimental and even ruinous to its interests in the sphere of nature and experience.

 But this would require a very different meaning in the words, a meaning which could not apply to phenomena as objects of possible experience. Suppose I see at present twenty ships that leave the port: I transfer my past experience to the future, and represent to myself nineteen of these ships as returning in safety, and one as perishing. Reason presupposes the existence of cognitions of the understanding, which have a direct relation to experience, and aims at the ideal unity of these cognitions--a unity which far transcends all experience or empirical notions. Devoid, however, of a true and objectively valid a priori intuition, they can neither furnish any basis for the possibility of mathematical cognitions a priori, nor bring the propositions of experience into necessary accordance with those of mathematics. Freedom is in this sense a pure transcendental idea, which, in the first place, contains no empirical element; the object of which, in the second place, cannot be given or determined in any experience, because it is a universal law of the very possibility of experience, that everything which happens must have a cause, that consequently the causality of a cause, being itself something that has happened, must also have a cause. Whether other perceptions besides those which belong to the total of our possible experience, and consequently whether some other sphere of matter exists, the understanding has no power to decide, its proper occupation being with the synthesis of that which is given. For the principles of reason, if employed as objective, are without exception dialectical and possess no validity or truth, except as regulative principles of the systematic employment of reason in experience.