Oyonale - 3D art and graphic experiments
Fun things Image mixer TrueSpam ShakeSpam ThinkSpam

ThinkSpam

Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

.

In the above case, then, every sensuous object would possess an empirical character, which guaranteed that its actions, as phenomena, stand in complete and harmonious connection, conformably to unvarying natural laws, with all other phenomena, and can be deduced from these, as conditions, and that they do thus, in connection with these, constitute a series in the order of nature.

 There is no quality in human nature, which causes more fatal errors in our conduct, than that which leads us to prefer whatever is present to the distant and remote, and makes us desire objects more according to their situation than their intrinsic value. There is certainly an original satisfaction in riches derived from that power, which they bestow, of enjoying all the pleasures of life; and as this is their very nature and essence, it must be the first source of all the passions, which arise from them. Unlimited Capacity of items in the Shopping Cart!  

It would be absurd to say that anything in nature ought to be other than it is in the relations of time in which it stands; indeed, the ought, when we consider merely the course of nature, bas neither application nor meaning.

 This error may be avoided, if we do not merely consider from the view-point of final aims certain parts of nature, such as the division and structure of a continent, the constitution and direction of certain mountain-chains, or even the organization existing in the vegetable and animal kingdoms, but look upon this systematic unity of nature in a perfectly general way, in relation to the idea of a Supreme Intelligence. We may have discovered the spirituality and immortality of the soul, but we cannot employ this knowledge to explain the phenomena of this life, nor the peculiar nature of the future, because our conception of an incorporeal nature is purely negative and does not add anything to our knowledge, and the only inferences to be drawn from it are purely fictitious. Without their original applicability and relation to all possible experience, in which all objects of cognition present themselves, the relation of the categories to objects, of whatever nature, would be quite incomprehensible. 
It is also declared that the internal possibility of this freely-acting nature (which is the source of all art, and perhaps also of human reason) is derivable from another and superhuman art--a conclusion which would perhaps be found incapable of standing the test of subtle transcendental criticism.
 This instinct, it is true, arises from past observation and experience; but can any one give the ultimate reason, why past experience and observation produces such an effect, any more than why nature alone shoud produce it? Nature may certainly produce whatever can arise from habit: Nay, habit is nothing but one of the principles of nature, and derives all its force from that origin. And now the question arises; "How is metaphysics, as a natural disposition, possible?" In other words, how, from the nature of universal human reason, do those questions arise which pure reason proposes to itself, and which it is impelled by its own feeling of need to answer as well as it can?