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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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It does this by applying the order of time to phenomena, and their existence. 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. Examine it in all lights, and see if you can find that matter of fact, or real existence, which you call vice. It is certainly allowable to admit the existence of an all-sufficient being--a cause of all possible effects--for the purpose of enabling reason to introduce unity into its mode and grounds of explanation with regard to phenomena. Hence, in a conception of the pure understanding, the matter precedes the form, and for this reason Leibnitz first assumed the existence of things (monads) and of an internal power of representation in them, in order to found upon this their external relation and the community their state (that is, of their representations). Now I maintain that all attempts of reason to establish a theology by the aid of speculation alone are fruitless, that the principles of reason as applied to nature do not conduct us to any theological truths, and, consequently, that a rational theology can have no existence, unless it is founded upon the laws of morality.