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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

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Its success is thus great, because it can support all its conceptions by a priori intuitions and, in this way, make itself a master, as it were, over nature; while pure philosophy, with its a priori discursive conceptions, bungles about in the world of nature, and cannot accredit or show any a priori evidence of the reality of these conceptions.

 The speculative part of metaphysic, which has especially appropriated this appellation--that which we have called the metaphysic of nature--and which considers everything, as it is (not as it ought to be), by means of a priori conceptions, is divided in the following manner. It is evident, that all the sciences have a relation, greater or less, to human nature: and that however wide any of them may seem to run from it, they still return back by one passage or another. They do not contain information additional to that which is viewable at no charge by any and all users.  In other words, we must restrict the sphere of opinion to the world of experience and nature. But those transcendental questions which pass beyond the limits of nature, we could never answer, even although all nature were laid open to us, because we have not the power of observing our own mind with any other intuition than that of our internal sense. I say, a new set of perceptions: For we may well suppose in general, but it is impossible for us distinctly to conceive, objects to be in their nature any thing but exactly the same with perceptions. This idea is a legislative one; and hence it is very natural that we should assume the existence of a legislative reason corresponding to it, from which the systematic unity of nature- the object of the operations of reason--must be derived. They cannot change their natures. This uniting principle among ideas is not to be considered as an inseparable connexion; for that has been already excluded from the imagination: Nor yet are we to conclude, that without it the mind cannot join two ideas; for nothing is more free than that faculty: but we are only to regard it as a gentle force, which commonly prevails, and is the cause why, among other things, languages so nearly correspond to each other; nature in a manner pointing out to every one those simple ideas, which are most proper to be united in a complex one. I say, a new set of perceptions: For we may well suppose in general, but it is impossible for us distinctly to conceive, objects to be in their nature any thing but exactly the same with perceptions.