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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If this were not the case, the causality of reason would be subservient to the natural law of phenomena, which determines them according to time, and as a series of causes and effects in time; it would consequently cease to be freedom and become a part of nature. All that we do, and ought to do, is to follow out the physico-mechanical connection in nature according to general laws, with the hope of discovering, sooner or later, the teleological connection also. Moreover, the law of such a connection must be certain. In this view of the case, the whole field of experience, how far soever it may extend, contains nothing that is not subject to the laws of nature. It is not in the least more difficult to conceive how the laws of the phenomena of nature must harmonize with the understanding and with its a priori form--that is, its faculty of conjoining the manifold-- than it is to understand how the phenomena themselves must correspond with the a priori form of our sensuous intuition. Besides, we must consider, that the chief reason, why men attach themselves so much to their possessions is, that they consider them as their property, and as secured to them inviolably by the laws of society. Accordingly, in the expectation that there may perhaps be conceptions which relate a priori to objects, not as pure or sensuous intuitions, but merely as acts of pure thought (which are therefore conceptions, but neither of empirical nor aesthetical origin)--in this expectation, I say, we form to ourselves, by anticipation, the idea of a science of pure understanding and rational cognition, by means of which we may cogitate objects entirely a priorI. A science of this kind, which should determine the origin, the extent, and the objective validity of such cognitions, must be called transcendental logic, because it has not, like general logic, to do with the laws of understanding and reason in relation to empirical as well as pure rational cognitions without distinction, but concerns itself with these only in an a priori relation to objects.