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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 in order to ascertain to what given intuitions objects, external me, really correspond, in other words, what intuitions belong to the external sense and not to imagination, I must have recourse, in every particular case, to those rules according to which experience in general (even internal experience) is distinguished from imagination, and which are always based on the proposition that there really is an external experience.

 In the former case it is termed physico-theology, in the latter, ethical or moral-theology.* I have merely mentioned these questions, that in treating of the conception of the understanding, there might be no omission of anything that, in the common opinion, belongs to them. 
  • Now this I assert to be entirely the present case.
 The beauty or deformity is closely related to self, the object of both these passions. By it alone we could, therefore, never determine whether this manifold, as an object of experience, is coexistent or successive, unless it had for a foundation something fixed and permanent, of the existence of which all succession and coexistence are nothing but so many modes (modi of time). He runs over several circumstances in vain; mentions the time, the place, the company, what was said, what was done on all sides; till at last he hits on some lucky circumstance, that revives the whole, and gives his friend a perfect memory of every thing. Whatever number of motives nature may present to my will, whatever sensuous impulses--the moral ought it is beyond their power to produce. The first may be thus explained. From these variations of temper proceeds the great difficulty of deciding concerning the actions and resolutions of men, where there is any contrariety of motives and passions.