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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It is evident such a remedy can never be effectual without correcting this propensity; and as it is impossible to change or correct any thing material in our nature, the utmost we can do is to change our circumstances and situation, and render the observance of the laws of justice our nearest interest, and their violation our most remote. as the original ground of her necessary conformability to law (as natura formaliter spectata). Because, however, the mere form of a cognition, accurately as it may accord with logical laws, is insufficient to supply us with material (objective) truth, no one, by means of logic alone, can venture to predicate anything of or decide concerning objects, unless he has obtained, independently of logic, well-grounded information about them, in order afterwards to examine, according to logical laws, into the use and connection, in a cohering whole, of that information, or, what is still better, merely to test it by them. For, when employed by the empiricist, understanding is always upon its proper ground of investigation--the field of possible experience, the laws of which it can explore, and thus extend its cognition securely and with clear intelligence without being stopped by limits in any direction. As matter would have been created in vain, were it deprived of a power of resistance, without which no part of it coued preserve a distinct existence, and the whole might be crowded up into a single point: So it is a gross absurdity to suppose, in any government, a right without a remedy, or allow, that the supreme power is shared with the people, without allowing, that it is lawful for them to defend their share against every invader. Since, therefore, this is the ordinary course of human actions, we may conclude, that the laws of justice, being universal and perfectly inflexible, can never be derived from nature, nor be the immediate offspring of any natural motive or inclination. In relation, however, to the principle, whereby reason sets bounds to a freedom which is in itself without law, and consequently when we attend merely to their form, they may be considered as pure conceptions of reason. It follows that it is only because we subject the sequence of phenomena, and consequently all change, to the law of causality, that experience itself, that is, empirical cognition of phenomena, becomes possible; and consequently, that phenomena themselves, as objects of experience, are possible only by virtue of this law. Hence neither the understanding per se (without the influence of another cause), nor the senses per se, would fall into error; the former could not, because, if it acts only according to its own laws, the effect (the judgement) must necessarily accord with these laws.