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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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Now, because of the whole sphere of possible existences, the mortal occupies one part, and the immortal the other, neither more nor less is affirmed by the proposition than that the soul is one among the infinite multitude of things which remain over, when I take away the whole mortal part.

 But as in all the attempts hitherto made to answer the questions which reason is prompted by its very nature to propose to itself, for example, whether the world had a beginning, or has existed from eternity, it has always met with unavoidable contradictions, we must not rest satisfied with the mere natural disposition of the mind to metaphysics, that is, with the existence of the faculty of pure reason, whence, indeed, some sort of metaphysical system always arises; but it must be possible to arrive at certainty in regard to the question whether we know or do not know the things of which metaphysics treats. For that there must be some absolutely necessary existence, it regards as a truth already established. 

These passions are moved by degrees of liveliness and strength, which are inferior to belief, and independent of the real existence of their objects.

 For, as the beginning of a series in time is determined only by that which precedes it in time, the supreme condition of the beginning of a series of changes must exist in the time in which this series itself did not exist; for a beginning supposes a time preceding, in which the thing that begins to be was not in existence. For as they are confest to be, both of them, nothing but perceptions arising from the particular configurations and motions of the parts of body, wherein possibly can their difference consist? Upon the whole, then, we may conclude, that as far as the senses are judges, all perceptions are the same in the manner of their existence. In this case, I find it impossible to represent this necessity in or by any conception, and it exists merely in my own mind, as the formal condition of thought, but not as a material and hypostatic condition of existence. Thus we are obliged to acknowledge the existence of a chain of causes, in which, however, absolute totality cannot be found. The confusion, in which impressions are sometimes involved, proceeds only from their faintness and unsteadiness, not from any capacity in the mind to receive any impression, which in its real existence has no particular degree nor proportion. [*Footnote; The "I think" is, as has been already stated, an empirical proposition, and contains the proposition, "I exist." But I cannot say, "Everything, which thinks, exists"; for in this case the property of thought would constitute all beings possessing it, necessary being Hence my existence cannot be considered as an inference from the proposition, "I think," as Descartes maintained--because in this case the major premiss, "Everything, which thinks, exists," must precede--but the two propositions are identical.