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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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It may be said that the object of a merely transcendental idea is something of which we have no conception, although the idea may be a necessary product of reason according to its original laws.

 But the term, conception of reason, or rational conception, itself indicates that it does not confine itself within the limits of experience, because its object-matter is a cognition, of which every empirical cognition is but a part--nay, the whole of possible experience may be itself but a part of it--a cognition to which no actual experience ever fully attains, although it does always pertain to it. I shall here take occasion to propose a second observation concerning our demonstrative reasonings, which is suggested by the same subject of the mathematics. Antithetic is not, therefore, occupied with one-sided statements, but is engaged in considering the contradictory nature of the general cognitions of reason and its causes. It is true, the mob of sophists raise against reason the cry of inconsistency and contradiction, and affect to despise the government of that faculty, because they cannot understand its constitution, while it is to its beneficial influences alone that they owe the position and the intelligence which enable them to criticize and to blame its procedure. Of reason, as of the understanding, there is a merely formal, that is, logical use, in which it makes abstraction of all content of cognition; but there is also a real use, inasmuch as it contains in itself the source of certain conceptions and principles, which it does not borrow either from the senses or the understanding. For reason placed it, as the conception of all reality, at the basis of the complete determination of things, without requiring that this conception be regarded as the conception of an objective existence. Now as a division of reason into a logical and a transcendental faculty presents itself here, it becomes necessary to seek for a higher conception of this source of cognition which shall comprehend both conceptions. This request is so reasonable, that I cannot refuse complying with it; especially as I am hopeful that these principles, the more they are examined, will acquire the more force and evidence.