Oyonale - Créations 3D et expériences graphiques
ThinkSpam
Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.
.
Now it is obvious, that nature has preserved a great resemblance among all human creatures, and that we never remark any passion or principle in others, of which, in some degree or other, we may not find a parallel in ourselves. We may be sure, therefore, whatever contempt may be thrown upon metaphysics by those who judge a science not by its own nature, but according to the accidental effects it may have produced, that it can never be completely abandoned, that we must always return to it as to a beloved one who has been for a time estranged, because the questions with which it is engaged relate to the highest aims of humanity, and reason must always labour either to attain to settled views in regard to these, or to destroy those which others have already established. That cause, which excites the passion, is related to the object, which nature has attributed to the passion; the sensation, which the cause separately produces, is related to the sensation of the passion: From this double relation of ideas and impressions, the passion is derived. No weakness of human nature is more universal and conspicuous than what we commonly call CREDULITY, or a too easy faith in the testimony of others; and this weakness is also very naturally accounted for from the influence of resemblance. We apologize, but this investment opportunity does not apply to United States, India and Pakistan residents at this time. In like manner, it cannot be doubted that the clear exhibition of duties in opposition to all the claims of inclination, gives rise to the consciousness of freedom, and that the glorious order, beauty, and providential care, everywhere displayed in nature, give rise to the belief in a wise and great Author of the Universe. This critique will expose the groundless nature of the pretensions of these two faculties, and invalidate their claims to the discovery and enlargement of our cognitions merely by means of transcendental principles, and show that the proper employment of these faculties is to test the judgements made by the pure understanding, and to guard it from sophistical delusion. By observation and analysis of phenomena we penetrate into the interior of nature, and no one can say what progress this knowledge may make in time. This relation I here consider as applied in its strictest sense to constant and unchangeable objects; without examining the nature and foundation of personal identity, which shall find its place afterwards.