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

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Freedom is in this sense a pure transcendental idea, which, in the first place, contains no empirical element; the object of which, in the second place, cannot be given or determined in any experience, because it is a universal law of the very possibility of experience, that everything which happens must have a cause, that consequently the causality of a cause, being itself something that has happened, must also have a cause.

 In the idea, pure reason possesses even causality and the power of producing that which its conception contains. All change is therefore possible only through a continuous action of the causality, which, in so far as it is uniform, we call a momentum. He would say, in answer to the sophistical arguments of the opposite party; If you do not accept a mathematical first, in relation to time, you have no need to seek a dynamical first, in regard to causality. In the latter case--although representation alone (for of its causality, by means of the will, we do not here speak) does not produce the object as to its existence, it must nevertheless be a priori determinative in regard to the object, if it is only by means of the representation that we can cognize anything as an object. This is the only possible ground of proof; for our conception of an event possesses objective validity, that is, is a true conception, only because the law of causality determines an object to which it can refer. This causality of reason we do not regard as a co-operating agency, but as complete in itself.