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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It is for this reason I have all along confined myself to the principal passion. If, by the complaint of being unable to perceive the internal nature of things, it is meant that we do not comprehend by the pure understanding what the things which appear to us may be in themselves, it is a silly and unreasonable complaint; for those who talk thus really desire that we should be able to cognize, consequently to intuite, things without senses, and therefore wish that we possessed a faculty of cognition perfectly different from the human faculty, not merely in degree, but even as regards intuition and the mode thereof, so that thus we should not be men, but belong to a class of beings, the possibility of whose existence, much less their nature and constitution, we have no means of cognizing. The question, therefore, is; "Whether an effect, determined according to the laws of nature, can at the same time be produced by a free agent, or whether freedom and nature mutually exclude each other?" And here, the common but fallacious hypothesis of the absolute reality of phenomena manifests its injurious influence in embarrassing the procedure of reason. For we have dispelled the ambiguity which attached to the transcendental conceptions of reason, from their being commonly mixed up with other conceptions in the systems of philosophers, and not properly distinguished from the conceptions of the understanding; we have exposed their origin and, thereby, at the same time their determinate number, and presented them in a systematic connection, and have thus marked out and enclosed a definite sphere for pure reason. It teaches us to fulfil our destiny here in the world, by placing ourselves in harmony with the general system of ends, and warns us against the fanaticism, nay, the crime of depriving reason of its legislative authority in the moral conduct of life, for the purpose of directly connecting this authority with the idea of the Supreme Being. But though this distinction betwixt voluntary and involuntary be not sufficient to justify the distinction betwixt natural abilities and moral virtues, yet the former distinction will afford us a plausible reason, why moralists have invented the latter. You can market our high demand consumable products that are geared and driven by the needs of over eighty- percent of the world's population. The second error which arises from the misconception of the principle of systematic unity is that of perverted reason (perversa ratio, usteron roteron rationis).