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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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As, therefore, an absolutely simple object cannot be given in any experience, and the world of sense must be considered as the sum total of all possible experiences; nothing simple exists in the world.

 An analogy of experience is therefore only a rule according to which unity of experience must arise out of perceptions in respect to objects (phenomena) not as a constitutive, but merely as a regulative principle. It is not a priori manifest why phenomena should contain anything of this kind (we are of course debarred from appealing for proof to experience, for the objective validity of this conception must be demonstrated a priori), and it hence remains doubtful a priori, whether such a conception be not quite void and without any corresponding object among phenomena. I do not mean by this a criticism of books and systems, but a critical inquiry into the faculty of reason, with reference to the cognitions to which it strives to attain without the aid of experience; in other words, the solution of the question regarding the possibility or impossibility of metaphysics, and the determination of the origin, as well as of the extent and limits of this science. But when we consider the same actions in relation to reason--not for the purpose of explaining their origin, that is, in relation to speculative reason, but to practical reason, as the producing cause of these actions--we shall discover a rule and an order very different from those of nature and experience. Resemblance, then, has the same or a parallel influence with experience; and as the only immediate effect of experience is to associate our ideas together, it follows, that all belief arises from the association of ideas, according to my hypothesis. The shortest experience of society discovers them to every mortal; and when each individual perceives the same sense of interest in all his fellows, he immediately performs his part of any contract, as being assured, that they will not be wanting in theirs. Nay, more, the conception of a cause likewise that of the contingent--loses, in this speculative mode of employing it, all significance, for its objective reality and meaning are comprehensible from experience alone. The next degree of these qualities is that derived from the relation of cause and effect; and this too is very great, especially when the conjunction is found by experience to be perfectly constant, and when the object, which is present to us, exactly resembles those, of which we have had experience. Both are transcendental, not merely because they themselves precede a priori all experience, but also because they form the basis for the possibility of other cognition a priorI. But the figurative synthesis, when it has relation only to the originally synthetical unity of apperception, that is to the transcendental unity cogitated in the categories, must, to be distinguished from the purely intellectual conjunction, be entitled the transcendental synthesis of imagination. To Apply Click Here Now!