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 if we compare these two cases, of the open and concealed violations of the laws of honour, we shall find, that the difference betwixt them consists in this, that in the first ease the sign, from which we infer the blameable action, is single, and suffices alone to be the foundation of our reasoning and judgment; whereas in the latter the signs are numerous, and decide little or nothing when alone and unaccompanyed with many minute circumstances, which are almost imperceptible. All men have ever allowed reasoning to be merely an operation of our thoughts or ideas; and however those ideas may be varied to the feeling, there is nothing ever enters into our conclusions but ideas, or our fainter conceptions. Now, if it can be shown that the three kinds of transcendental ideas (psychological, cosmological, and theological), although not relating directly to any object nor determining it, do nevertheless, on the supposition of the existence of an ideal object, produce systematic unity in the laws of the empirical employment of the reason, and extend our empirical cognition, without ever being inconsistent or in opposition with it- it must be a necessary maxim of reason to regulate its procedure according to these ideas. But the highest ends are those of morality, and it is only pure reason that can give us the knowledge of these. The objections raised against the fallacies and sophistries of speculative reason, are objections given by the nature of this reason itself, and must therefore have a destination and purpose which can only be for the good of humanity. The former alone can we cognize a priori, that is, antecedent to all actual perception; and for this reason such cognition is called pure intuition. For it will be made manifest to the reader that, although experience presents the occasion and the starting-point, it is the transcendental idea of reason which guides it in its pilgrimage and is the goal of all its struggles. In like manner, I am persuaded, there might be several useful discoveries made from a criticism of the fictions of the antient philosophy, concerning substances, and substantial form, and accidents, and occult qualities; which, however unreasonable and capricious, have a very intimate connexion with the principles of human nature. And this is actually the case with all cosmological conceptions, which, for the reason above mentioned, involve reason, so long as it remains attached to them, in an unavoidable antinomy.