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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.
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Thought, per se, is merely the purely spontaneous logical function which operates to connect the manifold of a possible intuition; and it does not represent the subject of consciousness as a phenomenon--for this reason alone, that it pays no attention to the question whether the mode of intuiting it is sensuous or intellectual. 1. In relation to the object of the cognition of reason, philosophers may be divided into sensualists and intellectualists. The latter, especially, is in a peculiar manner distinct from all empirically-conditioned faculties, for it employs ideas alone in the consideration of its objects, and by means of these determines the understanding, which then proceeds to make an empirical use of its own conceptions, which, like the ideas of reason, are pure and non-empirical. This procedure of subjecting the facta of reason to examination, and, if necessary, to disapproval, may be termed the censura of reason. But, in the elaboration of the science, he finds that the schema, nay, even the definition which he at first gave of the science, rarely corresponds with his idea; for this idea lies, like a germ, in our reason, its parts undeveloped and hid even from microscopical observation. or when it chuses means insufficient for the designed end, it is impossible, that reason and passion can ever oppose each other, or dispute for the government of the will and actions. Shall we, then, establish it for a general maxim, that no refined or elaborate reasoning is ever to be received? Consider well the consequences of such a principle. If reason is the faculty of deducing the particular from the general, and if the general be certain in se and given, it is only necessary that the judgement should subsume the particular under the general, the particular being thus necessarily determined. For reason is not a phenomenon, and therefore not subject to sensuous conditions; and, consequently, even in relation to its causality, the sequence or conditions of time do not influence reason, nor can the dynamical law of nature, which determines the sequence of time according to certain rules, be applied to it. Get all the good stuff with FHM!