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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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For, not to mention that such an argument would not have a transcendental character, nor have been limited to the discussion of pure conceptions--all attempts at inferring from experience what cannot be cogitated in accordance with its laws, must ever be unsuccessful.

 For instance; a government is established for many centuries on a certain system of laws, forms, and methods of succession. Where the public good does not evidently demand a change; it is certain, that the concurrence of all those titles, original contract, long possession, present possession, succession, and positive laws, forms the strongest title to sovereignty, and is justly regarded as sacred and inviolable. But, let it be granted that we could discover, not in experience, but in certain firmly-established a priori laws of the use of pure reason-- laws relating to our existence, authority to consider ourselves as legislating a priori in relation to our own existence and as determining this existence; we should, on this supposition, find ourselves possessed of a spontaneity, by which our actual existence would be determinable, without the aid of the conditions of empirical intuition. Secondly, because, if men had been endowed with such a strong regard for public good, they would never have restrained themselves by these rules; so that the laws of justice arise from natural principles in a manner still more oblique and artificial. Order and conformity to aims in the sphere of nature must be themselves explained upon natural grounds and according to natural laws; and the wildest hypotheses, if they are only physical, are here more admissible than a hyperphysical hypothesis, such as that of a divine author. In the case of sensuous objects, this is attained by their connection according to empirical laws with some one of my perceptions; but there is no means of cognizing the existence of objects of pure thought, because it must be cognized completely a priorI. But all our knowledge of existence (be it immediately by perception, or by inferences connecting some object with a perception) belongs entirely to the sphere of experience--which is in perfect unity with itself; and although an existence out of this sphere cannot be absolutely declared to be impossible, it is a hypothesis the truth of which we have no means of ascertaining. There is such an indefensible gradation from the most material laws to the most trivial, and from the most antient laws to the most modem, that it will be impossible to set bounds to the legislative power, and determine how far it may innovate in the principles of government. The transcendental idea of a necessary and all-sufficient being is so immeasurably great, so high above all that is empirical, which is always conditioned, that we hope in vain to find materials in the sphere of experience sufficiently ample for our conception, and in vain seek the unconditioned among things that are conditioned, while examples, nay, even guidance is denied us by the laws of empirical synthesis. Don't hesitate and try your luck! In this way alone can there arise from this relation a judgement, that is, a relation which has objective validity, and is perfectly distinct from that relation of the very same representations which has only subjective validity--a relation, to wit, which is produced according to laws of association.