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 our proof shows that external experience is properly immediate,* that only by virtue of it--not, indeed, the consciousness of our own existence, but certainly the determination of our existence in time, that is, internal experience--is possible. Besides, without seeking for such examples of principles existing a priori in cognition, we might easily show that such principles are the indispensable basis of the possibility of experience itself, and consequently prove their existence a priorI. For whence could our experience itself acquire certainty, if all the rules on which it depends were themselves empirical, and consequently fortuitous? I cogitate merely the relation of a perfectly unknown being to the greatest possible systematic unity of experience, solely for the purpose of employing it as the schema of the regulative principle which directs reason in its empirical exercise. The second dialectical assertion possesses the peculiarity of having opposed to it a dogmatical proposition, which, among all such sophistical statements, is the only one that undertakes to prove in the case of an object of experience, that which is properly a transcendental idea--the absolute simplicity of substance. And the truth of this proposition itself rests upon the consideration that such an experience must represent to us phenomena as limited by nothing or the mere void, on which our continued regress by means of perception must abut--which is impossible. But this would require a very different meaning in the words, a meaning which could not apply to phenomena as objects of possible experience. We find from common experience, in our actions as well as reasonings, that a constant perseverance in any course of life produces a strong inclination and tendency to continue for the future; though there are habits of inferior degrees of force, proportioned to the inferior degrees of steadiness and uniformity in our conduct. What use can we make of our understanding, even in respect of experience, if we do not propose ends to ourselves? cogitate any such connection, but merely helps us to understand it, when we meet with it in experience.