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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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.] By observation and analysis of phenomena we penetrate into the interior of nature, and no one can say what progress this knowledge may make in time. This decision is very commodious; because it reduces us to this simple question, Why any action or sentiment upon the general view or survey, gives a certain satisfaction or uneasiness, in order to shew the origin of its moral rectitude or depravity, without looking for any incomprehensible relations and qualities, which never did exist in nature, nor even in our imagination, by any clear and distinct conception. And that this circumstance has a considerable effect in augmenting its influence, will appear afterwards in examining the nature of malice and envy. For it is a quality, which I shall often have occasion to remark in human nature, and shall explain more fully in its proper place, that when objects are united by any relation, we have a strong propensity to add some new relation to them, in order to compleat the union. If nature be opposed to miracles, not only the distinction betwixt vice and virtue is natural, but also every event, which has ever happened in the world, EXCEPTING THOSE MIRACLES, ON WHICH OUR RELIGION IS FOUNDED. 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. Consequently, the above so-called law is not a law of nature. We have intended, then, to say that all our intuition is nothing but the representation of phenomena; that the things which we intuite, are not in themselves the same as our representations of them in intuition, nor are their relations in themselves so constituted as they appear to us; and that if we take away the subject, or even only the subjective constitution of our senses in general, then not only the nature and relations of objects in space and time, but even space and time themselves disappear; and that these, as phenomena, cannot exist in themselves, but only in us.