Oyonale - Créations 3D et expériences graphiques
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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.
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If we turn our attention to the analogy of the nature of living beings in this world, in the consideration of which reason is obliged to accept as a principle that no organ, no faculty, no appetite is useless, and that nothing is superfluous, nothing disproportionate to its use, nothing unsuited to its end; but that, on the contrary, everything is perfectly conformed to its destination in life--we shall find that man, who alone is the final end and aim of this order, is still the only animal that seems to be excepted from it. Take, for example, the theistic proposition; There is a Supreme Being; and on the other hand, the atheistic counter-statement; There exists no Supreme Being; or, in psychology; Everything that thinks possesses the attribute of absolute and permanent unity, which is utterly different from the transitory unity of material phenomena; and the counter-proposition; The soul is not an immaterial unity, and its nature is transitory, like that of phenomena. 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. ** More than 660,000 cross references Consequently, the hypothesis of a wise author of the universe is necessary for my guidance in the investigation of nature--is the condition under which alone I can fulfil an end which is contingent indeed, but by no means unimportant. Besides, if we consider the nature of that faculty, and the great influence which all relations have upon it, we shall easily be persuaded, that however the ideas of the pleasant wines, music, or gardens, which the rich man enjoys, may become lively and agreeable, the fancy will not confine itself to them, but will carry its view to the related objects; and in particular, to the person, who possesses them. But though this generosity must be acknowledged to the honour of human nature, we may at the same time remark, that so noble an affection, instead of fitting men for large societies, is almost as contrary to them, as the most narrow selfishness. The combined expression of all is this; "All phenomena exist in one nature, and must so exist, inasmuch as without this a priori unity, no unity of experience, and consequently no determination of objects in experience, is possible." The ceremonies of the Roman Catholic religion may be considered as experiments of the same nature. In other words, we must restrict the sphere of opinion to the world of experience and nature.