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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But within this whole of possible experience lie all our cognitions, and in the universal relation to this experience consists transcendental truth, which antecedes all empirical truth, and renders the latter possible. When men have once experienced the impossibility of preserving any steady order in society, while every one is his own master, and violates or observes the laws of society, according to his present interest or pleasure, they naturally run into the invention of government, and put it out of their own power, as far as possible, to transgress the laws of society. The postulate concerning the cognition of the reality of things requires perception, consequently conscious sensation, not indeed immediately, that is, of the object itself, whose existence is to be cognized, but still that the object have some connection with a real perception, in accordance with the analogies of experience, which exhibit all kinds of real connection in experience. It is true, nothing is more common than for people of the most advanced knowledge to have attained only an imperfect experience of many particular events; which naturally produces only an imperfect habit and transition: But then we must consider, that the mind, having formed another observation concerning the connexion of causes and effects, gives new force to its reasoning from that observation; and by means of it can build an argument on one single experiment, when duly prepared and examined. In all those instances, from which we learn the conjunction of particular causes and effects, both the causes and effects have been perceived by the senses, and are remembered But in all cases, wherein we reason concerning them, there is only one perceived or remembered, and the other is supplyed in conformity to our past experience. This system, however, is nor consistent with experience. I should have a reasonable hope of putting an end for ever to this sophistical mode of argumentation, by a strict definition of the conception of existence, did not my own experience teach me that the illusion arising from our confounding a logical with a real predicate (a predicate which aids in the determination of a thing) resists almost all the endeavours of explanation and illustration. It is a patented device created with a gold metal plate, If, then, we are to possess a theoretical cognition of the absolute necessity of a thing, we cannot attain to this cognition otherwise than a priori by means of conceptions; while it is impossible in this way to cognize the existence of a cause which bears any relation to an existence given in experience.