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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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As to the obligations which the male sex lie under, with regard to chastity, we may observe, that according to the general notions of the world, they bear nearly the same proportion to the obligations of women, as the obligations of the law of nations do to those of the law of nature.

 For at what precise degree human nature must stop in its progress, and how wide must be the chasm which must necessarily exist between the idea and its realization, are problems which no one can or ought to determine- and for this reason, that it is the destination of freedom to overstep all assigned limits between itself and the idea. In every judgment, which we can form concerning probability, as well as concerning knowledge, we ought always to correct the first judgment, derived from the nature of the object, by another judgment, derived from the nature of the understanding. 
Natural theology infers the attributes and the existence of an author of the world, from the constitution of, the order and unity observable in, the world, in which two modes of causality must be admitted to exist--those of nature and freedom.
 On the contrary, it is not even permitted to abandon its proper occupation, under the pretence that it has been brought to a conclusion (for it never can be), and to pass into the region of idealizing reason and transcendent conceptions, which it is not required to observe and explore the laws of nature, but merely to think and to imagine--secure from being contradicted by facts, because they have not been called as witnesses, but passed by, or perhaps subordinated to the so-called higher interests and considerations of pure reason. 
These assertions have the following peculiarities; They can find neither confirmation nor confutation in experience; and each is in itself not only self-consistent, but possesses conditions of its necessity in the very nature of reason--only that, unluckily, there exist just as valid and necessary grounds for maintaining the contrary proposition.
 I may, nay I must yield to the current of nature, in submitting to my senses and understanding; and in this blind submission I shew most perfectly my sceptical disposition and principles. For, if we cannot presuppose supreme finality in nature a priori, that is, as essentially belonging to nature, how can we be directed to endeavour to discover this unity and, rising gradually through its different degrees, to approach the supreme perfection of an author of all--a perfection which is absolutely necessary, and therefore cognizable a priori? If nature has given us no such sentiment, there is not, naturally, nor antecedent to human conventions, any such thing as property.