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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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Now, if it can be shown that the three kinds of transcendental ideas (psychological, cosmological, and theological), although not relating directly to any object nor determining it, do nevertheless, on the supposition of the existence of an ideal object, produce systematic unity in the laws of the empirical employment of the reason, and extend our empirical cognition, without ever being inconsistent or in opposition with it- it must be a necessary maxim of reason to regulate its procedure according to these ideas.

 
By reason I understand here the whole higher faculty of cognition, the rational being placed in contradistinction to the empirical.
 But we shall afterwards show that, in relation to its practical exercise, Reason has the right of admitting what, in the field of pure speculation, she would not be justified in supposing, except upon perfectly sufficient grounds; because all such suppositions destroy the necessary completeness of speculation--a condition which the practical reason, however, does not consider to be requisite. But the word belief refers only to the guidance which an idea gives me, and to its subjective influence on the conduct of my reason, which forces me to hold it fast, though I may not be in a position to give a speculative account of it. Add to this, that, properly speaking, solidity or impenetrability is nothing, but an impossibility of annihilation, as [Part II. SECT. 4.] has been already observed: For which reason it is the more necessary for us to form some distinct idea of that object, whose annihilation we suppose impossible. Yes, for this very purpose was the idea established by reason as a fundamental basis. This consideration warrants us to expect that the form of syllogisms, when applied to synthetical unity of intuitions, following the rule of the categories, will contain the origin of particular a priori conceptions, which we may call pure conceptions of reason or transcendental ideas, and which will determine the use of the understanding in the totality of experience according to principles. We have, therefore, no choice left but betwixt a false reason and none at all.