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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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It is consequently not the necessity of the existence of things (as substances), but the necessity of the state of things that we cognize, and that not immediately, but by means of the existence of other states given in perception, according to empirical laws of causality.

 There is no condition--determining man and his volition in conformity with this character--which does not itself form part of the series of effects in nature, and is subject to their law--the law according to which an empirically undetermined cause of an event in time cannot exist. 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. How far these fundamental laws extend is not determined in any government; nor is it possible it ever should. In this case, there would exist a kind of logic, in which we should not make abstraction of all content of cognition; for or logic which should comprise merely the laws of pure thought (of an object), would of course exclude all those cognitions which were of empirical content. For as princes do actually form treaties among themselves, they must propose some advantage from the execution of them; and the prospect of such advantage for the future must engage them to perform their part, and must establish that law of nature. ASSISTANCE REQUIRED FOR ACQUISITION OF ESTATES.  But all laws of nature, without distinction, are subject to higher principles of the understanding, inasmuch as the former are merely applications of the latter to particular cases of experience. The above judgement is complete evidence that we are accustomed to think that reason is not affected by sensuous conditions, that in it no change takes place--although its phenomena, in other words, the mode in which it appears in its effects, are subject to change--that in it no preceding state determines the following, and, consequently, that it does not form a member of the series of sensuous conditions which necessitate phenomena according to natural laws. 
This idea, accordingly, demands complete unity in the cognition of the understanding--not the unity of a contingent aggregate, but that of a system connected according to necessary laws.
 In this view philosophy is the science of the relation of all cognition to the ultimate and essential aims of human reason (teleologia rationis humanae), and the philosopher is not merely an artist--who occupies himself with conceptions--but a lawgiver, legislating for human reason.