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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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If we stop here (as is usual), and do not regard the empirical intuition as itself a mere phenomenon (as we ought to do), in which nothing that can appertain to a thing in itself is to be found, our transcendental distinction is lost, and we believe that we cognize objects as things in themselves, although in the whole range of the sensuous world, investigate the nature of its objects as profoundly as we may, we have to do with nothing but phenomena.

 In one word, Leibnitz intellectualized phenomena, just as Locke, in his system of noogony (if I may be allowed to make use of such expressions), sensualized the conceptions of the understanding, that is to say, declared them to be nothing more than empirical or abstract conceptions of reflection. Anyone can do it. But as we frequently run over those several ideas of past events, in order to form a judgment concerning one single event, which appears uncertain; this consideration must change the FIRST FORM of our ideas, and draw together the divided images presented by experience; since it is to it we refer the determination of that particular event, upon which we reason. Benevolence to strangers is too weak for this purpose; and as to the other passions, they rather inflame this avidity, when we observe, that the larger our possessions are, the more ability we have of gratifying all our appetites. If my philosophy, therefore, makes no addition to the arguments for religion, I have at least the satisfaction to think it takes nothing from them, but that every thing remains precisely as before. It is observed by critics, that all words or sentences, which are difficult to the pronunciation, are disagreeable to the ear. The parts of extension being susceptible of an union to the senses, acquire an union in the fancy; and as the appearance of one part excludes not another, the transition or passage of the thought through the contiguous parts is by that means rendered more smooth and easy. From this follows the impossibility of a definition on the basis of materialism of the constitution of my Ego as a merely thinking subject. Sentiments must touch the heart, to make them controul our passions: But they need not extend beyond the imagination, to make them influence our taste. This proof can at most, therefore, demonstrate the existence of an architect of the world, whose efforts are limited by the capabilities of the material with which he works, but not of a creator of the world, to whom all things are subject.