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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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For the declaration of this mental faculty may be that what has and could not but take place in the course of nature, ought not to have taken place.

 Any artifice of politicians may assist nature in the producing of those sentiments, which she suggests to us, and may even on some occasions, produce alone an approbation or esteem for any particular action; but it is impossible it should be the sole cause of the distinction we make betwixt vice and virtue. For that is necessary to produce a new idea of reflection, nor can the mind, by revolving over a thousand times all its ideas of sensation, ever extract from them any new original idea, unless nature has so framed its faculties, that it feels some new original impression arise from such a contemplation. 
  • It is quite possible that someone may propose a species of preformation-system of pure reason--a middle way between the two--to wit, that the categories are neither innate and first a priori principles of cognition, nor derived from experience, but are merely subjective aptitudes for thought implanted in us contemporaneously with our existence, which were so ordered and disposed by our Creator, that their exercise perfectly harmonizes with the laws of nature which regulate experience.
 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. Thus the psychological idea of the ego, when employed as a constitutive principle for the explanation of the phenomena of the soul, and for the extension of our knowledge regarding this subject beyond the limits of experience--even to the condition of the soul after death--is convenient enough for the purposes of pure reason, but detrimental and even ruinous to its interests in the sphere of nature and experience. All the rules of this nature are very easy in their invention, but extremely difficult in their application; and even experimental philosophy, which seems the most natural and simple of any, requires the utmost stretch of human judgment. Consequently, the above so-called law is not a law of nature. In weakening this conjunction and determination you do not change the nature of the necessity; since even in the operation of bodies, these have different degrees of constancy and force, without producing a different species of that relation. 

For, in the latter case, it would come later than the system; whereas it is really itself the parent of all that is systematic in our cognition of nature.