Oyonale - Créations 3D et expériences graphiques
ThinkSpam
Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.
.
If the thought and understanding were alone capable of fixing the boundaries of right and wrong, the character of virtuous and vicious either must lie in some relations of objects, or must be a matter of fact, which is discovered by our reasoning. There Is No Large Investment To Get Started Those who reject at once the method of Wolf, and of the Critique of Pure Reason, can have no other aim but to shake off the fetters of science, to change labour into sport, certainty into opinion, and philosophy into philodoxy. If we remove the power from one cause, we must ascribe it to another: But to remove it from all causes, and bestow it on a being, that is no ways related to the cause or effect, but by perceiving them, is a gross absurdity, and contrary to the most certain principles of human reason. Thus upon the whole, it is impossible, that the distinction betwixt moral good and evil, can be made to reason; since that distinction has an influence upon our actions, of which reason alone is incapable. But they do not for this reason apply to and determine a wider sphere of objects, because we cannot assume that such can be given, without presupposing the possibility of another than the sensuous mode of intuition, a supposition we are not justified in making. Human reason, in one sphere of its cognition, is called upon to consider questions, which it cannot decline, as they are presented by its own nature, but which it cannot answer, as they transcend every faculty of the mind. Before I leave this subject I shall employ the same principles to explain that distinction of reason, which is so much talked of, and is so little understood, in the schools. Our affections depend more upon ourselves, and the internal operations of the mind, than any other impressions; for which reason they arise more naturally from the imagination, and from every lively idea we form of them. Without some degree of resemblance, as well as union, it is impossible there can be any reasoning: but as this resemblance admits of many different degrees, the reasoning becomes proportionably more or less firm and certain.