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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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In the present case, we find the conditioned in the dynamical series connected with an empirically unconditioned, but non-sensuous condition; and thus satisfaction is done to the understanding on the one hand and to the reason on the other.* While, moreover, the dialectical arguments for unconditioned totality in mere phenomena fall to the ground, both propositions of reason may be shown to be true in their proper signification.

 And these improvements are the more to be hoped for in natural religion, as it is not content with instructing us in the nature of superior powers, but carries its views farther, to their disposition towards us, and our duties towards them; and consequently we ourselves are not only the beings, that reason, but also one of the objects, concerning which we reason. This is the reason why men so often act in contradiction to their known interest; and in particular why they prefer any trivial advantage, that is present, to the maintenance of order in society, which so much depends on the observance of justice. Let us therefore put our present system concerning the nature of the understanding to this decisive trial, and see whether it will equally account for the reasonings of beasts as for these of the human species. In it independent reason, equipped with all the sufficiency of a supreme cause, founds, maintains, and fulfils the universal order of things, with the most perfect teleological harmony, however much this order may be hidden from us in the world of sense. If sometimes we ascribe a continued existence to objects, which are perfectly new to us, and of whose constancy and coherence we have no experience, it is because the manner, in which they present themselves to our senses, resembles that of constant and coherent objects; and this resemblance is a source of reasoning and analogy, and leads us to attribute the same qualities to similar objects. Thus all probable reasoning is nothing but a species of sensation.