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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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In the absence of intuition, our thought of an object may still have true and useful consequences in regard to the exercise of reason by the subject.

 But (illusory) appearance never can be attributed as a predicate to an object, for this very reason, that it attributes to this object in itself that which belongs to it only in relation to our sensuous faculty, or to the subject in general, e.g., the two handles which were formerly ascribed to Saturn. 

It is impossible, therefore, that from the existence or any of the qualities of the former, we can ever form any conclusion concerning the existence of the latter, or ever satisfy our reason in this particular.

 But so inconsistent are men with themselves, that though they often assert, that necessity utterly destroys all merit and demerit either towards mankind or superior powers, yet they continue still to reason upon these very principles of necessity in all their judgments concerning this matter. I will beat that number this month easily, but assuming I just keep up the same pace, next month will net $3,120 PROFIT. A transcendental proposition is, therefore, a synthetical cognition of reason by means of pure conceptions and the discursive method, and it renders possible all synthetical unity in empirical cognition, though it cannot present us with any intuition a priorI. [*Footnote; In the case of the conception of cause, I do really go beyond the empirical conception of an event--but not to the intuition which presents this conception in concreto, but only to the time-conditions, which may be found in experience to correspond to the conception. The justification of this need of reason to rest upon a free act as the first beginning of the series of natural causes is evident from the fact, that all philosophers of antiquity (with the exception of the Epicurean school) felt themselves obliged, when constructing a theory of the motions of the universe, to accept a prime mover, that is, a freely acting cause, which spontaneously and prior to all other causes evolved this series of states. 

Pure abstract reason, apart from all experience, can either cognize nothing at all; and hence the judgements it enounces are never mere opinions, they are either apodeictic certainties, or declarations that nothing can be known on the subject.