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. In order, therefore, to understand the reason why this circumstance makes such a considerable difference, we must reflect on what I have already advanced in the preceding book concerning the nature of probability. The first is, that the objects of geometry, those surfaces, lines and points, whose proportions and positions it examines, are mere ideas in the mind; I and not only never did, but never can exist in nature. Human reason is by nature architectonic. Thus the psychological idea of the ego, when employed as a constitutive principle for the explanation of the phenomena of the soul, and for the extension of our knowledge regarding this subject beyond the limits of experience--even to the condition of the soul after death--is convenient enough for the purposes of pure reason, but detrimental and even ruinous to its interests in the sphere of nature and experience. It is true, few can form exact systems of the passions, or make reflections on their general nature and resemblances. All the rules of this nature are very easy in their invention, but extremely difficult in their application; and even experimental philosophy, which seems the most natural and simple of any, requires the utmost stretch of human judgment. Also Findout if anyone is tapping you phone. The nature of human society admits not of any great accuracy; nor can we always remount to the first origin of things, in order to determine their present condition. On the contrary, so soon as we abstract in thought our own subjective nature, the object represented, with the properties ascribed to it by sensuous intuition, entirely disappears, because it was only this subjective nature that determined the form of the object as a phenomenon.