Oyonale - Créations 3D et expériences graphiques
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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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But suppose that in every sensation, as sensation in general, without any particular sensation being thought of, there existed something which could be cognized a priori, this would deserve to be called anticipation in a special sense--special, because it may seem surprising to forestall experience, in that which concerns the matter of experience, and which we can only derive from itself. No one is turned down. If sometimes we ascribe a continued existence to objects, which are perfectly new to us, and of whose constancy and coherence we have no experience, it is because the manner, in which they present themselves to our senses, resembles that of constant and coherent objects; and this resemblance is a source of reasoning and analogy, and leads us to attribute the same qualities to similar objects. That space and time are only forms of sensible intuition, and hence are only conditions of the existence of things as phenomena; that, moreover, we have no conceptions of the understanding, and, consequently, no elements for the cognition of things, except in so far as a corresponding intuition can be given to these conceptions; that, accordingly, we can have no cognition of an object, as a thing in itself, but only as an object of sensible intuition, that is, as phenomenon--all this is proved in the analytical part of the Critique; and from this the limitation of all possible speculative cognition to the mere objects of experience, follows as a necessary result.
For if the objects to which those principles must be applied were things in themselves, it would be quite impossible to cognize aught concerning them synthetically a priorI. But they are nothing but phenomena; a complete knowledge of which--a knowledge to which all principles a priori must at last relate--is the only possible experience. To what extent a body may be organized, experience alone can inform us; and although, so far as our experience of this or that body has extended, we may not have discovered any inorganic part, such parts must exist in possible experience. Reason, when employed in the field of experience, does not stand in need of criticism, because its principles are subjected to the continual test of empirical observations.