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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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Generation, in the human race as well as among the irrational animals, depends on so many accidents--of occasion, of proper sustenance, of the laws enacted by the government of a country of vice even, that it is difficult to believe in the eternal existence of a being whose life has begun under circumstances so mean and trivial, and so entirely dependent upon our own control.

 For reason is thus confined within her own peculiar province--the arrangement of ends or aims, which is at the same time the arrangement of nature; and, as a practical faculty, without limiting itself to the latter, it is justified in extending the former, and with it our own existence, beyond the boundaries of experience and life. 
A single perception can never produce the idea of a double existence, but by some inference either of the reason or imagination.
 For, let the conception be ever so complete, and containing a statement of all the determinations of the thing, the existence of it has nothing to do with all this, but only with thew question whether such a thing is given, so that the perception of it can in every case precede the conception. Reason affords no good grounds for admitting the existence of intelligible beings, or of intelligible properties of sensuous things, although--as we have no conception either of their possibility or of their impossibility--it will always be out of our power to affirm dogmatically that they do not exist. 4. I distinguish my own existence, as that of a thinking being, from that of other things external to me--among which my body also is reckoned. Our safety net has the following features: For as the compound idea of extension, which is real, is composed of such ideas; were these so many non-entities, there would be a real existence composed of non-entities; which is absurd. Secondly, in cosmology, we must investigate the conditions of all natural phenomena, internal as well as external, as if they belonged to a chain infinite and without any prime or supreme member, while we do not, on this account, deny the existence of intelligible grounds of these phenomena, although we never employ them to explain phenomena, for the simple reason that they are not objects of our cognition. Truth is of two kinds, consisting either in the discovery of the proportions of ideas, considered as such, or in the conformity of our ideas of objects to their real existence.