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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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Nature, by an absolute and uncontroulable necessity has determined us to judge as well as to breathe and feel; nor can we any more forbear viewing certain objects in a stronger and fuller light, upon account of their customary connexion with a present impression, than we can hinder ourselves from thinking as long, as we are awake, or seeing the surrounding bodies, when we turn our eyes towards them in broad sunshine.

 Freedom--independence of the laws of nature--is certainly a deliverance from restraint, but it is also a relinquishing of the guidance of law and rule. Where this conjunction is of such a nature as to admit of division, but not of separation, the decision is natural and easy. Thirdly, The nature and qualities of that idea. Our nature is so constituted that intuition with us never can be other than sensuous, that is, it contains only the mode in which we are affected by objects. I shall, therefore, restrict myself to the simple and equitable demand that such reasoners will demonstrate, from the nature of the human mind as well as from that of the other sources of knowledge, how we are to proceed to extend our cognition completely a priori, and to carry it to that point where experience abandons us, and no means exist of guaranteeing the objective reality of our conceptions. This relation I here consider as applied in its strictest sense to constant and unchangeable objects; without examining the nature and foundation of personal identity, which shall find its place afterwards. It is evident such a remedy can never be effectual without correcting this propensity; and as it is impossible to change or correct any thing material in our nature, the utmost we can do is to change our circumstances and situation, and render the observance of the laws of justice our nearest interest, and their violation our most remote. These rules of art are founded on the qualities of human nature; and the quality of human nature, which requires a consistency in every performance. 
If, then, I could understand the nature of a cosmological idea and perceive, before I entered on the discussion of the subject at all, that, whatever side of the question regarding the unconditioned of the regressive synthesis of phenomena it favoured--it must either be too great or too small for every conception of the understanding--I would be able to comprehend how the idea, which relates to an object of experience--an experience which must be adequate to and in accordance with a possible conception of the understanding--must be completely void and without significance, inasmuch as its object is inadequate, consider it as we may.
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