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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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The former presents the system of all the conceptions and principles belonging to the understanding and the reason, and which relate to objects in general, but not to any particular given objects (Ontologia); the latter has nature for its subject-matter, that is, the sum of given objects--whether given to the senses, or, if we will, to some other kind of intuition--and is accordingly physiology, although only rationalis.

 When I observe intelligent men disputing about the distinctive characteristics of men, animals, or plants, and even of minerals, those on the one side assuming the existence of certain national characteristics, certain well-defined and hereditary distinctions of family, race, and so on, while the other side maintain that nature has endowed all races of men with the same faculties and dispositions, and that all differences are but the result of external and accidental circumstances--I have only to consider for a moment the real nature of the subject of discussion, to arrive at the conclusion that it is a subject far too deep for us to judge of, and that there is little probability of either party being able to speak from a perfect insight into and understanding of the nature of the subject itself. Is it because human nature is generally grateful, and makes us conclude, that a man who does any harm never received any favour from the person he harmed? But human nature is not so generally grateful, as to justify such a conclusion. This quality, therefore, of human nature, not only is very dangerous to society, but also seems, on a cursory view, to be incapable of any remedy. 
For such certainty cannot be found in an a posteriori proposition; and the conceptions a priori of space and time are, according to this opinion, mere creations of the imagination, having their source really in experience, inasmuch as, out of relations abstracted from experience, imagination has made up something which contains, indeed, general statements of these relations, yet of which no application can be made without the restrictions attached thereto by nature.
 This knowledge of nature again reacts upon this idea--its cause; and thus our belief in a divine author of the universe rises to the power of an irresistible conviction.