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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 they adopt the second view of inherence, which is preferred by some metaphysical natural philosophers, and regard space and time as relations (contiguity in space or succession in time), abstracted from experience, though represented confusedly in this state of separation, they find themselves in that case necessitated to deny the validity of mathematical doctrines a priori in reference to real things (for example, in space)--at all events their apodeictic certainty.

 For of the possibility of a cause which changes the condition of things, that is, which determines them to the contrary to a certain given state, the understanding gives us a priori no knowledge; not merely because it has no insight into the possibility of it (for such insight is absent in several a priori cognitions), but because the notion of change concerns only certain determinations of phenomena, which experience alone can acquaint us with, while their cause lies in the unchangeable. This is an original quality of the soul, and similar to what we have every day experience of in our bodies. Experience teaches us what is, but it cannot convince us that it might not have been otherwise. If we thought to free ourselves from the labour of these investigations by saying; "Experience is constantly offering us examples of the relation of cause and effect in phenomena, and presents us with abundant opportunity of abstracting the conception of cause, and so at the same time of corroborating the objective validity of this conception"; we should in this case be overlooking the fact, that the conception of cause cannot arise in this way at all; that, on the contrary, it must either have an a priori basis in the, understanding, or be rejected as a mere chimera. But this experience merely aids reason in making one step--to the existence of a necessary being. On the other hand, the series of ancestors of any given human being is not given, in its absolute totality, in any experience, and yet the regress proceeds from every genealogical member of this series to one still higher, and does not meet with any empirical limit presenting an absolutely unconditioned member of the series. 
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