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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We cannot understand, in fact, how a logical principle of unity can of right exist, unless we presuppose a transcendental principle, by which such a systematic unit--as a property of objects themselves--is regarded as necessary a priorI. For with what right can reason, in its logical exercise, require us to regard the variety of forces which nature displays, as in effect a disguised unity, and to deduce them from one fundamental force or power, when she is free to admit that it is just as possible that all forces should be different in kind, and that a systematic unity is not conformable to the design of nature? Shall we, then, establish it for a general maxim, that no refined or elaborate reasoning is ever to be received? Consider well the consequences of such a principle. Shall we, then, establish it for a general maxim, that no refined or elaborate reasoning is ever to be received? Consider well the consequences of such a principle. - There is an easy reason, why every thing contiguous to us, either in space or time, should be conceived with a peculiar force and vivacity, and excel every other object, in its influence on the imagination.
There scarce is any one, who is not actuated by it; and there is no one, who has not reason to fear from it, when it acts without any restraint, and gives way to its first and most natural movements. If its weakness render it obscure, it is our business to remedy that defect, as much as possible, by keeping the idea steady and precise; and till we have done so, it is in vain to pretend to reasoning and philosophy. But if reason has no original influence, it is impossible it can withstand any principle, which has such an efficacy, or ever keep the mind in suspence a moment. We are therefore justified in saying; "If reason stands in a causal relation to phenomena, it is a faculty which originates the sensuous condition of an empirical series of effects." For the condition, which resides in the reason, is non-sensuous, and therefore cannot be originated, or begin to be. In the first place, it is evident that both present us, with very many apodeictic and synthetic propositions a priori, but especially space--and for this reason we shall prefer it for investigation at present. Easy.