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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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. Secondly, because we cannot make any determinate empirical use of this law, inasmuch as it does not present us with any criterion of affinity which could aid us in determining how far we ought to pursue the graduation of differences; it merely contains a general indication that it is our duty to seek for and, if possible, to discover them. (The feelings of pain and pleasure, and the will, which are not cognitions, are excepted.) The relations, to wit, of place in an intuition (extension), change of place (motion), and laws according to which this change is determined (moving forces). For if the categories were inadequate to this task, it would not be evident to us why everything that is presented to our senses must be subject to those laws which have an a priori origin in the understanding itself. For the form of reason has its law, which, without taking into consideration the particular nature of the cognition about which it is employed, can be discovered a priori, by the simple analysis of the action of reason into its momenta. But if we examine all the questions, that come before any tribunal of justice, we shall find, that, considering each case apart, it would as often be an instance of humanity to decide contrary to the laws of justice as conformable them. From what has been said, it follows that a causality must be admitted, by means of which something happens, without its cause being determined according to necessary laws by some other cause preceding. 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. Either our proposition must be proved apodeictically; or, if this is unsuccessful, the sources of this inability must be sought for, and, if these are discovered to exist in the natural and necessary limitation of our reason, our opponents must submit to the same law of renunciation and refrain from advancing claims to dogmatic assertion.