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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A constitution of the greatest possible human freedom according to laws, by which the liberty of every individual can consist with the liberty of every other (not of the greatest possible happiness, for this follows necessarily from the former), is, to say the least, a necessary idea, which must be placed at the foundation not only of the first plan of the constitution of a state, but of all its laws. If understanding in general be defined as the faculty of laws or rules, the faculty of judgement may be termed the faculty of subsumption under these rules; that is, of distinguishing whether this or that does or does not stand under a given rule (casus datae legis). The same may be said of allegiance, of the laws of nations, of modesty, and of good-manners. If the diversity existing in phenomena--a diversity not of form (for in this they may be similar) but of content--were so great that the subtlest human reason could never by comparison discover in them the least similarity (which is not impossible), in this case the logical law of genera would be without foundation, the conception of a genus, nay, all general conceptions would be impossible, and the faculty of the understanding, the exercise of which is restricted to the world of conceptions, could not exist. The question, then, suggests itself, whether freedom is possible; and, if it is, whether it can consist with the universality of the natural law of causality; and, consequently, whether we enounce a proper disjunctive proposition when we say; "Every effect must have its origin either in nature or in freedom," or whether both cannot exist together in the same event in different relations. Just Like It Did With CIGARETTES! However civil laws may talk of a perfect dominion, and of an imperfect, it is easy to observe, that this arises from a fiction, which has no foundation in reason, and can never enter into our notions of natural justice and equity. For the object is in our own mind and cannot be discovered in experience; and we have only to take care that our thoughts are consistent with each other, and to avoid falling into the amphiboly of regarding our idea as a representation of an object empirically given, and therefore to be cognized according to the laws of experience. But all laws of nature, without distinction, are subject to higher principles of the understanding, inasmuch as the former are merely applications of the latter to particular cases of experience.