Oyonale - 3D art and graphic experiments
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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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Gain up to 3-4 inches!!" Hence pure reason hopes to be able to extend its empire in the transcendental sphere with equal success and security, especially when it applies the same method which was attended with such brilliant results in the science of mathematics. But though this train of reasoning be too subtile for the vulgar, it is certain, that all men have an implicit notion of it, and are sensible, that they owe obedience to government merely on account of the public interest; and at the same time, that human nature is so subject to frailties and passions, as may easily pervert this institution, and change their governors into tyrants and public enemies. There is not indeed a more ample matter of wonder to the studious, and of regret to the pious man, than to observe the negligence of the bulk of mankind concerning their approaching condition; and it is with reason, that many eminent theologians have not scrupled to affirm, that though the vulgar have no formal principles of infidelity, yet they are really infidels in their hearts, and have nothing like what we can call a belief of the eternal duration of their souls. - If this were not the case, the causality of reason would be subservient to the natural law of phenomena, which determines them according to time, and as a series of causes and effects in time; it would consequently cease to be freedom and become a part of nature.
Nothing shews more the force of habit in reconciling us to any phaenomenoun, than this, that men are not astonished at the operations of their own reason, at the same time, that they admire the instinct of animals, and find a difficulty in explaining it, merely because it cannot be reducd tothe very same principles. Thus the idea of reason is analogous with a sensuous schema, with this difference, that the application of the categories to the schema of reason does not present a cognition of any object (as is the case with the application of the categories to sensuous schemata), but merely provides us with a rule or principle for the systematic unity of the exercise of the understanding. Thirdly, as regards the categories of a real relation between phenomena, the category of substance and its accidents is not suitable for the formation of a transcendental idea; that is to say, reason has no ground, in regard to it, to proceed regressively with conditions.