Oyonale - Créations 3D et expériences graphiques
Trucs marrants Image mixer TrueSpam ShakeSpam ThinkSpam

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.

.

Now, reason is not subject in its causality to any conditions of phenomena or of time; and a difference in time may produce a difference in the relation of phenomena to each other--for these are not things and therefore not causes in themselves--but it cannot produce any difference in the relation in which the action stands to the faculty of reason.

 In this mode of viewing them, both principles, in their purely heuristic and regulative character, and as concerning merely the formal interest of reason, are quite consistent with each other. For the same reason is it true that from categories alone no synthetical proposition can be made. 3. As to metaphysics, even if we look upon it merely as an attempted science, yet, from the nature of human reason, an indispensable one, we find that it must contain synthetical propositions a priorI. It is not merely the duty of metaphysics to dissect, and thereby analytically to illustrate the conceptions which we form a priori of things; but we seek to widen the range of our a priori knowledge. 
For its subject-matter is the elements and highest maxims of reason, which form the basis of the possibility of some sciences and of the use of all.
 The minor contains an experience, the major reasons from a general experience to the existence of a necessary being.* Thus this argument really begins at experience, and is not completely a priori, or ontological. But here there occurs a difficulty, which merits our attention, and may afford us an opportunity of putting to tryal that singular method of reasoning, which has been employed on the present subject. But the assertion that objects and the understanding by which they are cognized are so constituted as to be determined to systematic unity, that this may be postulated a priori, without any reference to the interest of reason, and that we are justified in declaring all possible cognitions--empirical and others--to possess systematic unity, and to be subject to general principles from which, notwithstanding their various character, they are all derivable such an assertion can be founded only upon a transcendental principle of reason, which would render this systematic unity not subjectively and logically--in its character of a method, but objectively necessary. But since the moral law is binding on each individual in the use of his freedom of volition, even if others should not act in conformity with this law, neither the nature of things, nor the causality of actions and their relation to morality, determine how the consequences of these actions will be related to happiness; and the necessary connection of the hope of happiness with the unceasing endeavour to become worthy of happiness, cannot be cognized by reason, if we take nature alone for our guide. The latter, especially, is in a peculiar manner distinct from all empirically-conditioned faculties, for it employs ideas alone in the consideration of its objects, and by means of these determines the understanding, which then proceeds to make an empirical use of its own conceptions, which, like the ideas of reason, are pure and non-empirical.