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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But all philosophy is either cognition on the basis of pure reason, or the cognition of reason on the basis of empirical principles. And indeed, as our passions always regard the real existence of objects, and we always judge of this reality from past instances; nothing can be more likely of itself, without any farther reasoning, than that power consists in the possibility or probability of any action, as discovered by experience and the practice of the world. We don't have a boss to answer to or a clock to punch. But, as there is no end to discussion, if we cannot discover the true cause of the illusions by which even the wisest are deceived, and as the analysis of all our transcendent cognition into its elements is of itself of no slight value as a psychological study, while it is a duty incumbent on every philosopher--it was found necessary to investigate the dialectical procedure of reason in its primary sources. If, indeed, they were nothing more than maxims for the speculative exercise of reason, he gives evidence therein a more genuine philosophic spirit than any of the philosophers of antiquity. The brilliant claims of reason striving to extend its dominion beyond the limits of experience, have been represented above only in dry formulae, which contain merely the grounds of its pretensions. This is the second part of our argument; and if it can be made evident, we may conclude, that morality is not an object of reason. Nothing but good can result from a psychological idea of this kind, if we only take proper care not to consider it as more than an idea; that is, if we regard it as valid merely in relation to the employment of reason, in the sphere of the phenomena of the soul. 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. Reason is the discovery of truth or falshood.