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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For the form of reason has its law, which, without taking into consideration the particular nature of the cognition about which it is employed, can be discovered a priori, by the simple analysis of the action of reason into its momenta. Thus the psychological idea of the ego, when employed as a constitutive principle for the explanation of the phenomena of the soul, and for the extension of our knowledge regarding this subject beyond the limits of experience--even to the condition of the soul after death--is convenient enough for the purposes of pure reason, but detrimental and even ruinous to its interests in the sphere of nature and experience. Fast Pay Outs! The highest formal unity, which is based upon ideas alone, is the unity of all things--a unity in accordance with an aim or purpose; and the speculative interest of reason renders it necessary to regard all order in the world as if it originated from the intention and design of a supreme reason. Now, granting that reason stands in a causal relation to phenomena; can an action of reason be called free, when we know that, sensuously, in its empirical character, it is completely determined and absolutely necessary? - Now, how it is possible that out of a given state one quite opposite to it in the same thing should follow, reason without an example can not only not conceive, but cannot even make intelligible without intuition; and this intuition is the motion of a point in space; the existence of which in different spaces (as a consequence of opposite determinations) alone makes the intuition of change possible.
Thought, per se, is merely the purely spontaneous logical function which operates to connect the manifold of a possible intuition; and it does not represent the subject of consciousness as a phenomenon--for this reason alone, that it pays no attention to the question whether the mode of intuiting it is sensuous or intellectual. This is the great utility of the sceptical mode of treating the questions addressed by pure reason to itself. But can we think, that on this occasion he reflects on any past experience, and calls to remembrance instances, that he has seen or heard of, in order to discover the effects of water on animal bodies? No surely; this is not the method, in which he proceeds in his reasoning.