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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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But this disposition to represent ourselves as better than we are, and to utter opinions which are not our own, can be nothing more than a kind of provisionary arrangement of nature to lead us from the rudeness of an uncivilized state, and to teach us how to assume at least the appearance and manner of the good we see. This being fully comprehended, it may now be asked, WHETHER NATURE PRODUCES THE PASSION IMMEDIATELY, OF HERSELF; OR WHETHER SHE MUST BE ASSISTED BY THE CO-OPERATION OF OTHER CAUSES? For it is observable, that in this particular her conduct is different in the different passions and sensations. For, if some of the moderns have thought to enlarge its domain by introducing psychological discussions on the mental faculties, such as imagination and wit, metaphysical, discussions on the origin of knowledge and the different kinds of certitude, according to the difference of the objects (idealism, scepticism, and so on), or anthropological discussions on prejudices, their causes and remedies; this attempt, on the part of these authors, only shows their ignorance of the peculiar nature of logical science. In pretending, therefore, to explain the principles of human nature, we in effect propose a compleat system of the sciences, built on a foundation almost entirely new, and the only one upon which they can stand with any security. It would then follow that the moral presupposition must give way to the speculative affirmation, the opposite of which involves an obvious contradiction, and that liberty and, with it, morality must yield to the mechanism of nature; for the negation of morality involves no contradiction, except on the presupposition of liberty. SECONDLY, it is evident pride would be perpetual, if it arose immediately from nature; since the object is always the same, and there is no disposition of body peculiar to pride, as there is to thirst and hunger. They are purely problematical in their nature and, as aids to the heuristic exercise of the faculties, form the basis of the regulative principles for the systematic employment of the understanding in the field of experience. If we prefer examples, which are real, to such as are feigned, we may consider the following one, which is to be met with In almost every writer, that has treated of the laws of nature.