Oyonale - 3D art and graphic experiments
Fun things Image mixer TrueSpam ShakeSpam ThinkSpam


Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.


Thus it appears, that sympathy is a very powerful principle in human nature, that it has a great influence on our taste of beauty, and that it produces our sentiment of morals in all the artificial virtues.

 For it cannot be alleged that, instead of the laws of nature, laws of freedom may be introduced into the causality of the course of nature. For one part of our pure knowledge, the science of mathematics, has been long firmly established, and thus leads us to form flattering expectations with regard to others, though these may be of quite a different nature. If nature produced immediately the passion of pride or humility, it would be compleated in itself, and would require no farther addition or encrease from any other affection. That the word has a beginning--that the nature of my thinking self is simple, and therefore indestructible--that I am a free agent, and raised above the compulsion of nature and her laws--and, finally, that the entire order of things, which form the world, is dependent upon a Supreme Being, from whom the whole receives unity and connection--these are so many foundation-stones of morality and religion. Human reason, in one sphere of its cognition, is called upon to consider questions, which it cannot decline, as they are presented by its own nature, but which it cannot answer, as they transcend every faculty of the mind. But though these parts be alike in their nature, they are very different in their quantity and number; and this difference must appear in the effect as well as the similarity. Human nature being composed of two principal parts, which are requisite in all its actions, the affections and understanding; it is certain, that the blind motions of the former, without the direction of the latter, incapacitate men for society: And it may be allowed us to consider separately the effects, that result from the separate operations of these two component parts of the mind. This idea is a legislative one; and hence it is very natural that we should assume the existence of a legislative reason corresponding to it, from which the systematic unity of nature- the object of the operations of reason--must be derived. To take the regulative principle of systematic unity in nature for a constitutive principle, and to hypostatize and make a cause out of that which is properly the ideal ground of the consistent and harmonious exercise of reason, involves reason in inextricable embarrassments.