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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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No one, it is true, will be able to boast that he knows that there is a God and a future life; for, if he knows this, be is just the man whom I have long wished to find.

 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. If we could reckon with security even upon so little, the conflict of speculative reason regarding the important questions of God, immortality, and freedom, would have been either decided long ago, or would very soon be brought to a conclusion. If we could reckon with security even upon so little, the conflict of speculative reason regarding the important questions of God, immortality, and freedom, would have been either decided long ago, or would very soon be brought to a conclusion. However rude the religious conceptions generated by the remains of the old manners and customs of a less cultivated time, the intelligent classes were not thereby prevented from devoting themselves to free inquiry into the existence and nature of God; and they easily saw that there could be no surer way of pleasing the invisible ruler of the world, and of attaining to happiness in another world at least, than a good and honest course of life in this. In other words, it must be perfectly indifferent to you whether you say, when you have discovered this unity; God has wisely willed it so; or; Nature has wisely arranged this. Now we must admit that the doctrine of the existence of God belongs to doctrinal belief. These again have a still higher end--the answer to the question, what we ought to do, if the will is free, if there is a God and a future world. 

He maintained, for example, that God (who was probably nothing more, in his view, than the world) is neither finite nor infinite, neither in motion nor in rest, neither similar nor dissimilar to any other thing.

 Now we must admit that the doctrine of the existence of God belongs to doctrinal belief.