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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But though this train of reasoning be too subtile for the vulgar, it is certain, that all men have an implicit notion of it, and are sensible, that they owe obedience to government merely on account of the public interest; and at the same time, that human nature is so subject to frailties and passions, as may easily pervert this institution, and change their governors into tyrants and public enemies. Nature has, therefore, chosen a medium, and has neither bestowed on every idea of good and evil the power of actuating the will, nor yet has entirely excluded them from this influence. This is more evidently true, where the actions are of quite different natures; since in that case the force of the mind is not only diverted, but even the disposition changed, so as to render us incapable of a sudden transition from one action to the other, and still more of performing both at once. Nature has proceeded with caution in this came, and seems to have carefully avoided the inconveniences of two extremes. We cannot understand, in fact, how a logical principle of unity can of right exist, unless we presuppose a transcendental principle, by which such a systematic unit--as a property of objects themselves--is regarded as necessary a priorI. For with what right can reason, in its logical exercise, require us to regard the variety of forces which nature displays, as in effect a disguised unity, and to deduce them from one fundamental force or power, when she is free to admit that it is just as possible that all forces should be different in kind, and that a systematic unity is not conformable to the design of nature? When I consider after this the nature of relation, and its effects both on the passions and ideas, I can no longer doubt, upon these suppositions, that it is the very principle, which gives rise to pride, and bestows motion on those organs, which being naturally disposed to produce that affection, require only a first impulse or beginning to their action. Pure reason is a perfect unity; and therefore, if the if the principle presented by it prove to be insufficient for the solution of even a single one of those questions to which the very nature of reason gives birth, we must reject it, as we could not be perfectly certain of its sufficiency in the case of the others.