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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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We find, on the contrary, that civil laws punish this crime at the same age as any other, which is criminal, of itself, without our consent; that is, when the person is come to the full use of reason: Whereas to this crime they ought in justice to allow some intermediate time, in which a tacit consent at least might be supposed.

 From this principle I have accounted for that species of probability, derived from analogy, where we transfer our experience in past instances to objects which are resembling, but are not exactly the same with those concerning which we have had experience. The origin of justice explains that of property. Your area of specialisation does not matter in this transaction: all that is required of you is a safe account and your willingness to assist us acquire estates in your country. Thus pure reason presents us with the idea of a transcendental doctrine of the soul (psychologia rationalis), of a transcendental science of the world (cosmologia rationalis), and finally of a transcendental doctrine of God (theologia transcendentalis). When we compare its situation after a considerable change the progress of the thought is. At the same time, how "I who think" is distinct from the "I" which intuites itself (other modes of intuition being cogitable as at least possible), and yet one and the same with this latter as the same subject; how, therefore, I am able to say; "I, as an intelligence and thinking subject, cognize myself as an object thought, so far as I am, moreover, given to myself in intuition--only, like other phenomena, not as I am in myself, and as considered by the understanding, but merely as I appear"--is a question that has in it neither more nor less difficulty than the question--"How can I be an object to myself?" or this--"How I can be an object of my own intuition and internal perceptions?" But that such must be the fact, if we admit that space is merely a pure form of the phenomena of external sense, can be clearly proved by the consideration that we cannot represent time, which is not an object of external intuition, in any other way than under the image of a line, which we draw in thought, a mode of representation without which we could not cognize the unity of its dimension, and also that we are necessitated to take our determination of periods of time, or of points of time, for all our internal perceptions from the changes which we perceive in outward things. It is, indeed, the common fate of human reason in speculation, to finish the imposing edifice of thought as rapidly as possible, and then for the first time to begin to examine whether the foundation is a solid one or no. For the predicates of very great, astonishing, or immeasurable power and excellence, give us no determinate conception of the thing, nor do they inform us what the thing may be in itself. But the most common species of love is that which first arises from beauty, and afterwards diffuses itself into kindness and into the bodily appetite.