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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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For even supposing these impressions should be entirely effaced from the memory, the conviction they produced may still remain; and it is equally true, that all reasonings concerning causes and effects are originally derived from some impression; in the same manner, as the assurance of a demonstration proceeds always from a comparison of ideas, though it may continue after the comparison is forgot.

 

Very different is the case with the problem; "How far the regress, which ascends from the given conditioned to the conditions, must extend"; whether I can say; "It is a regress in infinitum," or only "in indefinitum"; and whether, for example, setting out from the human beings at present alive in the world, I may ascend in the series of their ancestors, in infinitum--mr whether all that can be said is, that so far as I have proceeded, I have discovered no empirical ground for considering the series limited, so that I am justified, and indeed, compelled to search for ancestors still further back, although I am not obliged by the idea of reason to presuppose them.

 I use the same service my end-users use to do design work and It has cut my design time in more than half. In order to admit this, we have only to be convinced that there is an absolutely necessary use of pure reason--the moral use--in which it inevitably transcends the limits of sensibility, without the aid of speculation, requiring only to be insured against the effects of a speculation which would involve it in contradiction with itself. The notion of a Supreme Being is in many respects a highly useful idea; but for the very reason that it is an idea, it is incapable of enlarging our cognition with regard to the existence of things. Pure abstract reason, apart from all experience, can either cognize nothing at all; and hence the judgements it enounces are never mere opinions, they are either apodeictic certainties, or declarations that nothing can be known on the subject. But below this there are many inferior degrees of evidence and probability, nor does one single contrariety of experiment entirely destroy all our reasoning. 

The pure conceptions of the understanding apply to objects of intuition in general, through the understanding alone, whether the intuition be our own or some other, provided only it be sensuous, but are, for this very reason, mere forms of thought, by means of which alone no determined object can be cognized.