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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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Our present purpose is to avail ourselves of this series of states or conditions as a guide to an existence which may be the highest condition of all changeable phenomena, that is, to a necessary being.

 My intention here is by no means to combat the notion of empty space; for it may exist where our perceptions cannot exist, inasmuch as they cannot reach thereto, and where, therefore, no empirical perception of coexistence takes place. Here then it appears, that of those three relations, which depend not upon the mere ideas, the only one, that can be traced beyond our senses and informs us of existences and objects, which we do not see or feel, is causation. The hypothesis of a supreme intelligence, as the sole cause of the universe--an intelligence which has for us no more than an ideal existence--is accordingly always of the greatest service to reason. For we find neither in transcendental nor in natural theology, however far reason may lead us in these, any ground to warrant us in assuming the existence of one only Being, which stands at the head of all natural causes, and on which these are entirely dependent. It is an established maxim in metaphysics, That whatever the mind clearly conceives, includes the idea of possible existence, or in other words, that nothing we imagine is absolutely impossible. For, in this case, the existence of the supposed thing is connected with our perception in a possible experience, and we are able, with the guidance of these analogies, to reason in the series of possible perceptions from a thing which we do really perceive to the thing we do not perceive. But with what right can we do this if we make them forms of objects as things in themselves, and such, moreover, as would continue to exist as a priori conditions of the existence of things, even though the things themselves were annihilated? And, in relation to substance, they are not properly subordinated to it, but are the mode of existence of the substance itself.