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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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For, although the cosmological argument professed to lay a basis of experience for its edifice of reasoning, it did not ground its procedure upon the peculiar constitution of experience, but upon pure principles of reason--in relation to an existence given by empirical consciousness; utterly abandoning its guidance, however, for the purpose of supporting its assertions entirely upon pure conceptions. First, When a passion, such as hope or fear, grief or joy, despair or security, is founded on the supposition or the existence of objects, which really do not exist. Therefore, in all phenomena, the permanent is the object in itself, that is, the substance (phenomenon); but all that changes or can change belongs only to the mode of the existence of this substance or substances, consequently to its determinations. The former admitted intellectual conceptions, but declared that sensuous objects alone possessed real existence. It is quite possible that someone may propose a species of preformation-system of pure reason--a middle way between the two--to wit, that the categories are neither innate and first a priori principles of cognition, nor derived from experience, but are merely subjective aptitudes for thought implanted in us contemporaneously with our existence, which were so ordered and disposed by our Creator, that their exercise perfectly harmonizes with the laws of nature which regulate experience. The simple supposition of their continued existence suffices for this purpose, and gives us a notion of a much greater regularity among objects, than what they have when we look no farther than our senses.