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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Now the transcendental (subjective) reality at least of the pure conceptions of reason rests upon the fact that we are led to such ideas by a necessary procedure of reason. We cannot be said to know what has been above asserted, nor do we seriously maintain the truth of these assertions; and the notions therein indicated are not even ideas of reason, they are purely fictitious conceptions. Why then should nature have visited our reason with restless aspirations after it, as if it were one of our weightiest concerns? But, while speaking here of the totality of conditions and of the unconditioned as the common title of all conceptions of reason, we again light upon an expression which we find it impossible to dispense with, and which nevertheless, owing to the ambiguity attaching to it from long abuse, we cannot employ with safety. But why need we seek for other arguments to prove, that a present impression with a relation or transition of the fancy may inliven any idea, when this very instance of our reasonings from cause and effect will alone suffice to that purpose? It is certain we must have an idea of every matter of fact, which we believe. 3rd. Whether and in what way can reason free itself from this self-contradiction? And this for two reasons; first, because such hypothesis do not advance reason, but rather stop it in its progress; secondly, because this licence would render fruitless all its exertions in its own proper sphere, which is that of experience. Many of these individuals have forsworn traditional nine to five office jobs and are making their homes pay off in more ways than one. As Hume makes no distinction between the well-grounded claims of the understanding and the dialectical pretensions of reason, against which, however, his attacks are mainly directed, reason does not feel itself shut out from all attempts at the extension of a priori cognition, and hence it refuses, in spite of a few checks in this or that quarter, to relinquish such efforts. Still less let the reader here expect a critique of books and systems of pure reason; our present object is exclusively a critique of the faculty of pure reason itself.