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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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The above remarks are of the greatest importance, not only for the confirmation of our previous confutation of idealism, but still more when the subject of self-cognition by mere internal consciousness and the determination of our own nature without the aid of external empirical intuitions is under discussion, for the indication of the grounds of the possibility of such a cognition.

 For the metaphysic of nature is completely different from mathematics, nor is it so rich in results, although it is of great importance as a critical test of the application of pure understanding-cognition to nature. For, if I ask whether the soul is not really of a spiritual nature--it is a question which has no meaning. 
The physician must pursue some course in the case of a patient who is in danger, but is ignorant of the nature of the disease.
 The infinite divisibility of space implies that of time, as is evident from the nature of motion. The first merely banishes the simple from the intuition of the composite; while the second drives it entirely out of nature. My intention then in displaying so carefully the arguments of that fantastic sect, is only to make the reader sensible of the truth of my hypothesis, that all our reasonings concerning causes and effects are derived from nothing but custom; and that belief is more properly an act of the, sensitive, than of the cogitative part of our natures. In the same way, it is quite natural that, as the systematic unity of nature cannot be established as a principle for the empirical employment of reason, unless it is based upon the idea of an ens realissimum, as the supreme cause, we should regard this idea as a real object, and this object, in its character of supreme condition, as absolutely necessary, and that in this way a regulative should be transformed into a constitutive principle. 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.