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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Our expositions, consequently, teach the reality (i.e., the objective validity) of space in regard of all which can be presented to us externally as object, and at the same time also the ideality of space in regard to objects when they are considered by means of reason as things in themselves, that is, without reference to the constitution of our sensibility. By reason I understand here the whole higher faculty of cognition, the rational being placed in contradistinction to the empirical. But this difference between the maxims of diversity and unity may easily be reconciled and adjusted; although, so long as they are regarded as objective principles, they must occasion not only contradictions and polemic, but place hinderances in the way of the advancement of truth, until some means is discovered of reconciling these conflicting interests, and bringing reason into union and harmony with itself. Nothing is more usual, though nothing may, at first sight, appear more unreasonable, than this way of thinking. If this be not a good general reason for scepticism, it is at least a sufficient one (if I were not already abundantly supplied) for me to entertain a diffidence and modesty in all my decisions. But can there be any difficulty in proving, that vice and virtue are not matters of fact, whose existence we can infer by reason? Take any action allowed to be vicious: Wilful murder, for instance. Imagine what it would be like to run an international operation if you so choose, right from the comfort of your own home. Thus not only does teleology, which ought to aid in the completion of unity in accordance with general laws, operate to the destruction of its influence, but it hinders reason from attaining its proper aim, that is, the proof, upon natural grounds, of the existence of a supreme intelligent cause. And this Is the reason, why small objects become accessions to great ones, and not great to small. Now the question is; "Whether there is in transcendental philosophy any question, relating to an object presented to pure reason, which is unanswerable by this reason; and whether we must regard the subject of the question as quite uncertain, so far as our knowledge extends, and must give it a place among those subjects, of which we have just so much conception as is sufficient to enable us to raise a question--faculty or materials failing us, however, when we attempt an answer.