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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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If, now, we take the above propositions--as they must be accepted as valid for all thinking beings in the system of rational psychology--in synthetical connection, and proceed, from the category of relation, with the proposition; "All thinking beings are, as such, substances," backwards through the series, till the circle is completed; we come at last to their existence, of which, in this system of rational psychology, substances are held to be conscious, independently of external things; nay, it is asserted that, in relation to the permanence which is a necessary characteristic of substance, they can of themselves determine external things.

 The end is here incontrovertibly established, and there is only one condition possible, according to the best of my perception, under which this end can harmonize with all other ends, and so have practical validity--namely, the existence of a God and of a future world. The purpose of the analogies is therefore to represent to us the unity of nature in the connection of all phenomena under certain exponents, the only business of which is to express the relation of time (in so far as it contains all existence in itself) to the unity of apperception, which can exist in synthesis only according to rules. For neither absolute nor relative determinations of objects can be intuited prior to the existence of the things to which they belong, and therefore not a priorI. (b) Space is nothing else than the form of all phenomena of the external sense, that is, the subjective condition of the sensibility, under which alone external intuition is possible. But to say that any thing is produced, of to express myself more properly, comes into existence, without a cause, is not to affirm, that it is itself its own cause; but on the contrary in excluding all external causes, excludes a fortiori the thing itself, which is created. 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. In like manner, the subject, in which the representation of time has its basis, cannot determine, for this very reason, its own existence in time. Hence this affirmation indicates a reality, because in and through it objects are considered to be something--to be things; while the opposite negation, on the other band, indicates a mere want, or privation, or absence, and, where such negations alone are attached to a representation, the non-existence of anything corresponding to the representation. First, We have no abstract idea of existence, distinguishable and separable from the idea of particular objects.