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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But, as we have allowed ourselves to assume the existence of a self-subsistent reality out of the field of experience, and are therefore obliged to regard phenomena as merely a contingent mode of representing intelligible objects employed by beings which are themselves intelligences--no other course remains for us than to follow an alogy and employ the same mode in forming some conception of intelligible things, of which we have not the least knowledge, which nature taught us to use in the formation of empirical conceptions. The objections raised against the fallacies and sophistries of speculative reason, are objections given by the nature of this reason itself, and must therefore have a destination and purpose which can only be for the good of humanity. Now, I may admit the existence of an incomprehensible being of this nature--the object of a mere idea, relatively to the world of sense; although I have no ground to admit its existence absolutely and in itself. I conclude, by an induction which seems to me very evident, that an opinion or belief is nothing but an idea, that is different from a fiction, not in the nature or the order of its parts, but in the manner of its being conceived. There are therefore certain laws (which are moreover a priori) which make nature possible; and all empirical laws can exist only by means of experience, and by virtue of those primitive laws through which experience itself becomes possible. And thus the conception of the simple nature of substance, which is connected with the objective reality of this conception, is shown to be also invalid, and to be, in fact, nothing more than the logical qualitative unity of self-consciousness in thought; whilst we remain perfectly ignorant whether the subject is composite or not. The very nature and essence of chance is a negation of causes, and the leaving the mind in a perfect indifference among those events, which are supposed contingent. 3. There exists, therefore, a sublime and wise cause (or several), which is not merely a blind, all-powerful nature, producing the beings and events which fill the world in unconscious fecundity, but a free and intelligent cause of the world. And thus nature and freedom, each in the complete and absolute signification of these terms, can exist, without contradiction or disagreement, in the same action to