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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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It is therefore completely different from all principles of the understanding, the use made of which is entirely immanent, their object and purpose being merely the possibility of experience.

 Need help finding a scholarship or applying for financial aid? Hence it follows that the criterion of necessity is to be found only in the law of possible experience--that everything which happens is determined a priori in the phenomenon by its cause. What will suffice to prove this hypothesis to the satisfaction of every fair enquirer, is to shew from daily experience and observation, that the objects, which are variable or interrupted, and yet are supposed to continue the same, are such only as consist of a succession of parts, connected together by resemblance, contiguity, or causation. But, if these phenomena must be employed in the construction or support of the cosmological idea of an absolute whole, and when we are discussing a question that oversteps the limits of possible experience, the proper distinction of the different theories of the reality of sensuous objects is of great importance, in order to avoid the illusion which must necessarily arise from the misinterpretation of our empirical conceptions. 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. For, although the cosmological argument professed to lay a basis of experience for its edifice of reasoning, it did not ground its procedure upon the peculiar constitution of experience, but upon pure principles of reason--in relation to an existence given by empirical consciousness; utterly abandoning its guidance, however, for the purpose of supporting its assertions entirely upon pure conceptions. But the term, conception of reason, or rational conception, itself indicates that it does not confine itself within the limits of experience, because its object-matter is a cognition, of which every empirical cognition is but a part--nay, the whole of possible experience may be itself but a part of it--a cognition to which no actual experience ever fully attains, although it does always pertain to it. As every new instance is a new argument, and as the instances are here without number, I may venture to affirm, that scarce any system was ever so fully proved by experience, as that which I have here advanced. But beside these two species of probability, which a-re derived from an imperfect experience and from contrary causes, there is a third arising from ANALOGY, which differs from them in some material circumstances. This unity of determination in regard to time is thoroughly dynamical; that is to say, time is not considered as that in which experience determines immediately to every existence its position; for this is impossible, inasmuch as absolute time is not an object of perception, by means of which phenomena can be connected with each other.