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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On the other hand, with regard to our cognition in respect of its mere form (excluding all content), it is equally manifest that logic, in so far as it exhibits the universal and necessary laws of the understanding, must in these very laws present us with criteria of truth. This we can easily do, although only by the aid of the faint outline of an abstract conception, by representing this being to ourselves as containing in itself, as an individual substance, all possible perfection--a conception which satisfies that requirement of reason which demands parsimony in principles, which is free from self-contradiction, which even contributes to the extension of the employment of reason in experience, by means of the guidance afforded by this idea to order and system, and which in no respect conflicts with any law of experience. Thomas in area code 516 writes us: If we do not set out from experience, or do not proceed according to the laws of the empirical connection of phenomena, our pretensions to discover the existence of a thing which we do not immediately perceive are vain. With these principles it rises, in obedience to the laws of its own nature, to ever higher and more remote conditions. This something we cannot, following the analogy of a real substance, cogitate otherwise than as the cause of all things operating in accordance with rational laws, if we regard it as an individual object; although we should rest contented with the idea alone as a regulative principle of reason, and make no attempt at completing the sum of the conditions imposed by thought. But the law of nature is that nothing can happen without a sufficient a priori determined cause. 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. I am warranted in assuming this, not only by the arguments of the most enlightened moralists, but by the moral judgement of every man who will make the attempt to form a distinct conception of such a law. We have, on the contrary, merely employed the three categories of quantity, setting aside their application to objects of experience, as general logical laws of the consistency of cognition with itself.