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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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seldom regulate ourselves entirely by it; but have a remarkable propensity to believe whatever is reported, even concerning apparitions, enchantments, and prodigies, however contrary to daily experience and observation.

 Reason, therefore, has an immediate relation to the use of the understanding, not indeed in so far as the latter contains the ground of possible experience (for the conception of the absolute totality of conditions is not a conception that can be employed in experience, because no experience is unconditioned), but solely for the purpose of directing it to a certain unity, of which the understanding has no conception, and the aim of which is to collect into an absolute whole all acts of the understanding. 
But we feel persuaded that we are able to proceed beyond a conception, and to extend our cognition a priorI. We attempt this in two ways--either, through the pure understanding, in relation to that which may become an object of experience, or, through pure reason, in relation to such properties of things, or of the existence of things, as can never be presented in any experience.
 Had he done so, he would have found, to take one example among many, that the principle of permanence was of this character, and that it, as well as the principle of causality, anticipates experience. by our repeated experience of the inconveniences of transgressing it. This reasoning a priori is confirmed by experience. For the principle of the former enounces, not that things themselves or substances, but only that which happens or their states--as empirically contingent, have a cause; the assertion that the existence of substance itself is contingent is not justified by experience, it is the assertion of a reason employing its principles in a speculative manner.