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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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The metaphysics of thinking nature is called psychology, and for the same reason is to be regarded as merely the rational cognition of the soul. Every general proposition, even if derived from experience by the process of induction, may serve as the major in a syllogism; but it is not for that reason a principle. It has been observed already, that in no single instance the ultimate connexion of any objects is discoverable, either by our senses or reason, and that we can never penetrate so far into the essence and construction of bodies, as to perceive the principle, on which their mutual influence depends. But though this reasoning seems just and obvious; yet as it would be folly to despair too soon, we shall continue the thread of our discourse; and having found, that after the discovery of the constant conjunction of any objects, we always draw an inference from one object to another, we shall now examine the nature of that inference, and of the transition from the impression to the idea. 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. Metaphysic, in the more limited acceptation of the term, consists of two parts--transcendental philosophy and the physiology of pure reason. Professional Degree -- $4,400,000 But this is not the proper place for discussing the peculiar method of transcendental philosophy, as our present task is simply to examine whether our faculties are capable of erecting an edifice on the basis of pure reason, and how far they may proceed with the materials at their command. But it is evident that reason has here presupposed that the conception of an ens realissimum is perfectly adequate to the conception of a being of absolute necessity, that is, that we may infer the existence of the latter from that of the former--a proposition which formed the basis of the ontological argument, and which is now employed in the support of the cosmological argument, contrary to the wish and professions of its inventors. From this reasoning, as well as from undoubted experience, we may conclude, that an association of ideas, however necessary, is not alone sufficient to give rise to any passion.