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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

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I appeal to the most obstinate dogmatist, whether the proof of the continued existence of the soul after death, derived from the simplicity of its substance; of the freedom of the will in opposition to the general mechanism of nature, drawn from the subtle but impotent distinction of subjective and objective practical necessity; or of the existence of God, deduced from the conception of an ens realissimum--the contingency of the changeable, and the necessity of a prime mover, has ever been able to pass beyond the limits of the schools, to penetrate the public mind, or to exercise the slightest influence on its convictions.

 The idea of a moral world has, therefore, objective reality, not as referring to an object of intelligible intuition--for of such an object we can form no conception whatever--but to the world of sense--conceived, however, as an object of pure reason in its practical use--and to a corpus mysticum of rational beings in it, in so far as the liberum arbitrium of the individual is placed, under and by virtue of moral laws, in complete systematic unity both with itself and with the freedom of all others. 
  • That this antinomy is based upon a mere illusion, and that nature and freedom are at least not opposed--this was the only thing in our power to prove, and the question which it was our task to solve.
 The transcendental speculation of reason relates to three things; the freedom of the will, the immortality of the soul, and the existence of God. In proximity with such a lawless faculty of freedom, a system of nature is hardly cogitable; for the laws of the latter would be continually subject to the intrusive influences of the former, and the course of phenomena, which would otherwise proceed regularly and uniformly, would become thereby confused and disconnected. I call the world a moral world, in so far as it may be in accordance with all the ethical laws--which, by virtue of the freedom of reasonable beings, it can be, and according to the necessary laws of morality it ought to be. This philosopher found his ideas especially in all that is practical,* that is, which rests upon freedom, which in its turn ranks under cognitions that are the peculiar product of reason.