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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From this we perceive the possibility of cognizing a priori a law of changes--a law, however, which concerns their form merely. object as permits him, but forbids any other, the free use and possession of it, without violating the laws of justice and moral equity. For this conception demands that something, A, should be of such a nature that something else, B, should follow from it necessarily, and according to an absolutely universal law. Freedom has been considered in the foregoing remarks only as a transcendental idea, by means of which reason aims at originating a series of conditions in the world of phenomena with the help of that which is sensuously unconditioned, involving itself, however, in an antinomy with the laws which itself prescribes for the conduct of the understanding. But this principle prescribes no law to objects, and does not contain any ground of the possibility of cognizing or of determining them as such, but is merely a subjective law for the proper arrangement of the content of the understanding. Empirical specification very soon stops in its distinction of diversities, and requires the guidance of the transcendental law, as a principle of the reason--a law which imposes on us the necessity of never ceasing in our search for differences, even although these may not present themselves to the senses. Nor need we fear, that our attachment to this law will diminish upon account of the seeming frivolousness of those interests, by which it is determined. Moreover, the law of such a connection must be certain. In this sphere, accordingly, reason cannot present to us any other than pragmatical laws of free action, for our guidance towards the aims set up by the senses, and is incompetent to give us laws which are pure and determined completely a priorI. On the other hand, pure practical laws, the ends of which have been given by reason entirely a priori, and which are not empirically conditioned, but are, on the contrary, absolutely imperative in their nature, would be products of pure reason.