Oyonale - Créations 3D et expériences graphiques
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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 is, therefore, not a principle of the possibility of experience or of the empirical cognition of sensuous objects--consequently not a principle of the understanding; for every experience is confined within certain proper limits determined by the given intuition. 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. Every general proposition, even if derived from experience by the process of induction, may serve as the major in a syllogism; but it is not for that reason a principle. We need not, then, have recourse to scholastic arguments; we may always admit the truth of those propositions which are consistent with the speculative interests of reason in the sphere of experience, and form, moreover, the only means of uniting the speculative with the practical interest. Every general proposition, even if derived from experience by the process of induction, may serve as the major in a syllogism; but it is not for that reason a principle. 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. For supposing that in all past experience we have found two objects to have been always conjoined together, it is evident, that upon the appearance of one of these objects in an impression, we must from custom make an easy transition to the idea of that object, which usually attends it; and by means of the present impression and easy transition must conceive that idea in a stronger and more lively manner, than we do any loose floating image of the fancy. Now we make use of a great number of empirical conceptions, without opposition from any one; and consider ourselves, even without any attempt at deduction, justified in attaching to them a sense, and a supposititious signification, because we have always experience at hand to demonstrate their objective reality. Both laws subject the play of change to "a nature of things (as phenomena)," or, which is the same thing, to the unity of the understanding, and through the understanding alone can changes belong to an experience, as the synthetical unity of phenomena. For if experience did not teach you that it was real, you never could conceive a priori the possibility of this ceaseless sequence of being and non-being.