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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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For this reason, the exposition of the cause of the amphiboly of these conceptions, as the origin of these false principles, is of great utility in determining with certainty the proper limits of the understanding. In the above example, we merely attempted to show the great difference which exists between the discursive employment of reason in the sphere of conceptions, and its intuitive exercise by means of the construction of conceptions. For want of this method, and from the fancy that it was possible to discover a dogmatical proof of the synthetical propositions which are requisite in the empirical employment of the understanding, has it happened that a proof of the principle of sufficient reason has been so often attempted, and always in vain. And now the question arises; "How is metaphysics, as a natural disposition, possible?" In other words, how, from the nature of universal human reason, do those questions arise which pure reason proposes to itself, and which it is impelled by its own feeling of need to answer as well as it can? We may also observe in this instance of sounds and colours, that we can attribute a distinct continued existence to objects without ever consulting REASON, or weighing our opinions by any philosophical principles. * Find other sites near your geographical position. - An active principle can never be founded on an inactive; and if reason be inactive in itself, it must remain so in all its shapes and appearances, whether it exerts itself in natural or moral subjects, whether it considers the powers of external bodies, or the actions of rational beings.
This sceptical philosopher did not distinguish these two kinds of judgements, as he ought to have done, but regarded this augmentation of conceptions, and, if we may so express ourselves, the spontaneous generation of understanding and reason, independently of the impregnation of experience, as altogether impossible. I add, as a third instance of this kind, that though our reasonings from proofs and from probabilities be considerably different from each other, yet the former species of reasoning often degenerates insensibly into the latter, by nothing but the multitude of connected arguments. This language will be easily understood, if we consider what we formerly said concerning that reason, which is able to oppose our passion; and which we have found to be nothing but a general calm determination of the passions, founded on some distant view or reflection.