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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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In the course of our discussion of the antinomies, we stated that it is always possible to answer all the questions which pure reason may raise; and that the plea of the limited nature of our cognition, which is unavoidable and proper in many questions regarding natural phenomena, cannot in this case be admitted, because the questions raised do not relate to the nature of things, but are necessarily originated by the nature of reason itself, and relate to its own internal constitution.

 But the sole condition, so far as my knowledge extends, under which this unity can be my guide in the investigation of nature, is the assumption that a supreme intelligence has ordered all things according to the wisest ends. How much is the result of the action of free will, how much is to be ascribed to nature and to blameless error, or to a happy constitution of temperament (merito fortunae), no one can discover, nor, for this reason, determine with perfect justice.] 

Take, for example, the theistic proposition; There is a Supreme Being; and on the other hand, the atheistic counter-statement; There exists no Supreme Being; or, in psychology; Everything that thinks possesses the attribute of absolute and permanent unity, which is utterly different from the transitory unity of material phenomena; and the counter-proposition; The soul is not an immaterial unity, and its nature is transitory, like that of phenomena.

 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. The nice thing about this deal is that it does not matter where people live. In this respect, as well as others, the force of the passion depends as much on the temper of the person, as the nature or situation of the object. Unless, therefore, we will allow, that nature has established a sophistry, and rendered it necessary and unavoidable, we must allow, that the sense of justice and injustice is not derived from nature, but arises artificially, though necessarily from education, and human conventions. If therefore the sciences of Mathematics, Natural Philosophy, and Natural Religion, have such a dependence on the knowledge of man, what may be expected in the other sciences, whose connexion with human nature is more close and intimate? The sole end of logic is to explain the principles and operations of our reasoning faculty, and the nature of our ideas: morals and criticism regard our tastes and sentiments: and politics consider men as united in society, and dependent on each other.