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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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This attempt succeeds as well as we could desire, and promises to metaphysics, in its first part--that is, where it is occupied with conceptions a priori, of which the corresponding objects may be given in experience--the certain course of science.

 To prove the ideas of passion and desire not to be innate, they observe that we have a preceding experience of these emotions in ourselves. And yes, I have taken it myself. But reason cannot cogitate this systematic unity, without at the same time cogitating an object of the idea--an object that cannot be presented in any experience, which contains no concrete example of a complete systematic unity. If we thought to free ourselves from the labour of these investigations by saying; "Experience is constantly offering us examples of the relation of cause and effect in phenomena, and presents us with abundant opportunity of abstracting the conception of cause, and so at the same time of corroborating the objective validity of this conception"; we should in this case be overlooking the fact, that the conception of cause cannot arise in this way at all; that, on the contrary, it must either have an a priori basis in the, understanding, or be rejected as a mere chimera. When men have found by experience, that it is impossible to subsist without society, and that it is impossible to maintain society, while they give free course to their appetites; so urgent an interest quickly restrains their actions, and imposes an obligation to observe those rules, which we call the laws of justice. For the object must be given in experience, and the question relates to the adequateness of the object to an idea. Therefore neither is space, nor any a priori geometrical determination of space, a transcendental Representation, but only the knowledge that such a representation is not of empirical origin, and the possibility of its relating to objects of experience, although itself a priori, can be called transcendental. If the possibility of passing the limits of experience be admitted, by means of the dynamical law of the relation of an effect to its cause, what kind of conception shall we obtain by this procedure?