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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The former cogitates its object either by means of pure transcendental conceptions, as an ens originarium, realissimum, ens entium, and is termed transcendental theology; or, by means of a conception derived from the nature of our own mind, as a supreme intelligence, and must then be entitled natural theology. [*Footnote; Nature, understood adjective (formaliter), signifies the complex of the determinations of a thing, connected according to an internal principle of causality. Such arguments are, as regards their result, rather to be termed sophisms than syllogisms, although indeed, as regards their origin, they are very well entitled to the latter name, inasmuch as they are not fictions or accidental products of reason, but are necessitated by its very nature. In order to prove this, we must have recourse to two principles, which are very conspicuous in human nature. It may therefore be thought, that here is a plain dilemma, that decides concerning the nature of those abstract ideas, which have afforded so much speculation to philosophers. It is a remarkable property of human nature, that any emotion, which attends a passion, is easily converted into it, though in their natures they be originally different from, and even contrary to each other. Metaphysic is divided into that of the speculative and that of the practical use of pure reason, and is, accordingly, either the metaphysic of nature, or the metaphysic of ethics. For, although we may discover little of this cosmical perfection, it belongs to the legislative prerogative of reason to require us always to seek for and to expect it; while it must always be beneficial to institute all inquiries into nature in accordance with this principle. But this philosopher did not consider that, granting the soul to possess this simple nature, which contains no parts external to each other and consequently no extensive quantity, we cannot refuse to it any less than to any other being, intensive quantity, that is, a degree of reality in regard to all its faculties, nay, to all that constitutes its existence.