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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 must, therefore, proceed by general rules, and regulate ourselves by general interests, in modifying the law of nature concerning the stability of possession.

 If we give up this assumption, and take a man who is entirely indifferent with regard to moral laws, the question which reason proposes, becomes then merely a problem for speculation and may, indeed, be supported by strong grounds from analogy, but not by such as will compel the most obstinate scepticism to give way.* But in these questions no man is free from all interest. To things as things in themselves, conformability to law must necessarily belong independently of an understanding to cognize them. Particular laws, inasmuch as they concern empirically determined phenomena, cannot be entirely deduced from pure laws, although they all stand under them. 

No action would begin or cease to be in this subject; it would consequently be free from the law of all determination of time--the law of change, namely, that everything which happens must have a cause in the phenomena of a preceding state.

 Under the guidance of this idea, or principle, no empirical laws of corporeal phenomena are called in to explain that which is a phenomenon of the internal sense alone; no windy hypotheses of the generation, annihilation, and palingenesis of souls are admitted. But, as we cannot by this means attain to an absolute totality of conditions in reference to the series of causes and effects, reason creates the idea of a spontaneity, which can begin to act of itself, and without any external cause determining it to action, according to the natural law of causality. For instance; a government is established for many centuries on a certain system of laws, forms, and methods of succession.