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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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But if I say; "No ignorant man is a learned man," the proposition is analytical, because the characteristic ignorance is now a constituent part of the conception of the subject; and in this case the negative proposition is evident immediately from the proposition of contradiction, without the necessity of adding the condition "the same time." This is the reason why I have altered the formula of this principle--an alteration which shows very clearly the nature of an analytical proposition.

 It is a quality, which I have already observed in human nature, that when two objects appear in a close relation to each other, the mind is apt to ascribe to them any additional relation, in order to compleat the union; and this inclination is so strong, as often to make us run into errors (such as that of the conjunction of thought and matter) if we find that they can serve to that purpose. If, by the complaint of being unable to perceive the internal nature of things, it is meant that we do not comprehend by the pure understanding what the things which appear to us may be in themselves, it is a silly and unreasonable complaint; for those who talk thus really desire that we should be able to cognize, consequently to intuite, things without senses, and therefore wish that we possessed a faculty of cognition perfectly different from the human faculty, not merely in degree, but even as regards intuition and the mode thereof, so that thus we should not be men, but belong to a class of beings, the possibility of whose existence, much less their nature and constitution, we have no means of cognizing. But as a little reflection destroys this conclusion, that our perceptions have a continued existence, by shewing that they have a dependent one, it would naturally be expected, that we must altogether reject the opinion, that there is such a thing in nature as a continued existence, which is preserved even when it no longer appears to the senses. But here we may observe, that though the intercourse of different states be advantageous, and even sometimes necessary, yet it is nor so necessary nor advantageous as that among individuals, without which it is utterly impossible for human nature ever to subsist. This suffices for the conduct of life; and this also suffices for my philosophy, which pretends only to explain the nature and causes of our perceptions, or impressions and ideas [Footnote 4.]. For, although we may discover little of this cosmical perfection, it belongs to the legislative prerogative of reason to require us always to seek for and to expect it; while it must always be beneficial to institute all inquiries into nature in accordance with this principle. Leibnitz regarded phenomena as things in themselves, consequently as intelligibilia, that is, objects of pure understanding (although, on account of the confused nature of their representations, he gave them the name of phenomena), and in this case his principle of the indiscernible (principium identatis indiscernibilium) is not to be impugned. This principle of sympathy is of so powerful and insinuating a nature, that it enters into most of our sentiments and passions, and often takes place under the appearance of its contrary. That idea of red, which we form in the dark, and that impression which strikes our eyes in sun-shine, differ only in degree, not in nature.