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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

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 But if I investigate more closely the relation of given cognitions in every judgement, and distinguish it, as belonging to the understanding, from the relation which is produced according to laws of the reproductive imagination (which has only subjective validity), I find that judgement is nothing but the mode of bringing given cognitions under the objective unit of apperception. According to this meaning, some have chosen to call the complex of phenomena, in so far as it is intuited, mundus sensibilis, but in so far as the connection thereof is cogitated according to general laws of thought, mundus intelligibilis. 
  • Necessity, therefore, regards only the relations of phenomena according to the dynamical law of causality, and the possibility grounded thereon, of reasoning from some given existence (of a cause) a priori to another existence (of an effect).
 In this view of the case, the whole field of experience, how far soever it may extend, contains nothing that is not subject to the laws of nature. For reason is not a phenomenon, and therefore not subject to sensuous conditions; and, consequently, even in relation to its causality, the sequence or conditions of time do not influence reason, nor can the dynamical law of nature, which determines the sequence of time according to certain rules, be applied to it. When men have found by experience, that it is impossible to subsist without society, and that it is impossible to maintain society, while they give free course to their appetites; so urgent an interest quickly restrains their actions, and imposes an obligation to observe those rules, which we call the laws of justice. We cannot, I say, overlook the general laws of nature, and regard this conformity to aims observable in nature as contingent or hyperphysical in its origin; inasmuch as there is no ground which can justify us in the admission of a being with such properties distinct from and above nature. But since the moral law is binding on each individual in the use of his freedom of volition, even if others should not act in conformity with this law, neither the nature of things, nor the causality of actions and their relation to morality, determine how the consequences of these actions will be related to happiness; and the necessary connection of the hope of happiness with the unceasing endeavour to become worthy of happiness, cannot be cognized by reason, if we take nature alone for our guide. The invention of the law of nature, concerning the stability of possession, has already rendered men tolerable to each other; that of the transference of property and possession by consent has begun to render them mutually advantageous: But still these laws of nature, however strictly observed, are not sufficient to render them so serviceable to each other, as by nature they are fitted to become.