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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They are too numerous to have proceeded from nature: They are changeable by human laws: And have all of them a direct and evident tendency to public good, and the support, of civil society. That is, we must cogitate it only as an unknown substratum of the systematic unity, order, and finality of the world--a unity which reason must employ as the regulative principle of its investigation of nature. But here it is observable, that this infirmity of human nature becomes a remedy to itself, and that we provide against our negligence about remote objects, merely because we are naturally inclined to that negligence. Now besides what I have already proved, that even in human nature no relation can ever alone produce any action: besides this, I say, it has been shewn, in treating of the understanding, that there is no connexion of cause and effect, such as this is supposed to be, which is discoverable otherwise than by experience, and of which we can pretend to have any security by the simple consideration of the objects. They learned that reason only perceives that which it produces after its own design; that it must not be content to follow, as it were, in the leading-strings of nature, but must proceed in advance with principles of judgement according to unvarying laws, and compel nature to reply its questions. This state of nature, therefore, is to be regarded as a mere fiction, not unlike that of the golden age, which poets have invented; only with this difference, that the former is described as full of war, violence and injustice; whereas the latter is pointed out to us, as the most charming and most peaceable condition, that can possibly be imagined. - But philosophers observing, that almost in every part of nature there is contained a vast variety of springs and principles, which are hid, by reason of their minuteness or remoteness, find that it is at least possible the contrariety of events may not proceed from any contingency in the cause, but from the secret operation of contrary causes.
The faculty of the understanding belongs to us just as much under the presupposition of differences in the objects of nature, as under the condition that these objects are homogeneous, because we could not possess conceptions, nor make any use of our understanding, were not the phenomena included under these conceptions in some respects dissimilar, as well as similar, in their character. Well, now YOU CAN: