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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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Here are certain characters and letters present either to our memory or senses; which characters we likewise remember to have been used as the signs of certain ideas; and these ideas were either in the minds of such as were immediately present at that action, and received the ideas directly from its existence; or they were derived from the testimony of others, and that again from another testimony, by a visible gradation, it will we arrive at those who were eyewitnesses and spectators of the event.

 This propension to bestow an identity on our resembling perceptions, produces the fiction of a continued existence; since that fiction, as well as the identity, is really false, as is acknowledged by all philosophers, and has no other effect than to remedy the interruption of our perceptions, which is the only circumstance that is contrary to their identity. For we imagine them in this case to be separated by a completely void space, and thus perception, which proceeds from the one to the other in time, would indeed determine their existence by means of a following perception, but would be quite unable to distinguish whether the one phenomenon follows objectively upon the first, or is coexistent with it. Either the belief is some new idea, such as that of reality or existence, which we join to the simple conception of an object, or it is merely a peculiar feeling or sentiment. I do it for them, and they don't try to bother me to change little things all the time on their site, because I give them the power to do it themselves, which they prefer.  
Now there is nothing to hinder us from admitting these ideas to possess an objective and hyperbolic existence, except the cosmological ideas, which lead reason into an antinomy; the psychological and theological ideas are not antinomial.
 That is to say, the consciousness of my own existence is at the same time an immediate consciousness of the existence of other things without me. Laws do not exist except by relation to the subject in which the phenomena inhere, in so far as it possesses understanding, just as phenomena have no existence except by relation to the same existing subject in so far as it has senses. But, as we have allowed ourselves to assume the existence of a self-subsistent reality out of the field of experience, and are therefore obliged to regard phenomena as merely a contingent mode of representing intelligible objects employed by beings which are themselves intelligences--no other course remains for us than to follow an alogy and employ the same mode in forming some conception of intelligible things, of which we have not the least knowledge, which nature taught us to use in the formation of empirical conceptions. As all men desire pleasure, nothing can be more probable, than its existence when there is no external obstacle to the producing it, and men perceive no danger in following their inclinations.