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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

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But all philosophy is either cognition on the basis of pure reason, or the cognition of reason on the basis of empirical principles.

 
The endless disputes of a dogmatizing reason compel us to look for some mode of arriving at a settled decision by a critical investigation of reason itself; just as Hobbes maintains that the state of nature is a state of injustice and violence, and that we must leave it and submit ourselves to the constraint of law, which indeed limits individual freedom, but only that it may consist with the freedom of others and with the common good of all.
 It is commonly allowed by philosophers, that all bodies, which discover themselves to the eye, appear as if painted on a plain surface, and that their different degrees of remoteness from ourselves are discovered more by reason than by the senses. Pure reason, then, contains, not indeed in its speculative, but in its practical, or, more strictly, its moral use, principles of the possibility of experience, of such actions, namely, as, in accordance with ethical precepts, might be met with in the history of man. 
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 We must show, moreover, the misconceptions and illusions that intrude into syllogisms, the major proposition of which pure reason has supplied--a proposition which has perhaps more of the character of a petitio than of a postulatum--and that proceed from experience upwards to its conditions. In order to admit this, we have only to be convinced that there is an absolutely necessary use of pure reason--the moral use--in which it inevitably transcends the limits of sensibility, without the aid of speculation, requiring only to be insured against the effects of a speculation which would involve it in contradiction with itself. On the other hand, as the consequences do not render possible their conditions, but rather presuppose them--in the consideration of the procession of consequences (or in the descent from the given condition to the conditioned), we may be quite unconcerned whether the series ceases or not; and their totality is not a necessary demand of reason.