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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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It is impossible for the mind to fix itself steadily upon one idea for any considerable time; nor can it by its utmost efforts ever arrive at such a constancy.

 Philosophical cognition does not possess this advantage, it being required to consider the general always in abstracto (by means of conceptions), while mathematics can always consider it in concreto (in an individual intuition), and at the same time by means of a priori representation, whereby all errors are rendered manifest to the senses. we are no more able to reply, than we are, in general, to think the stationary in time, the coexistence of which with the variable, produces the conception of change.] It is clear that objective significancy cannot consist in a relation to another representation (of that which we desire to term object), for in that case the question again arises; "How does this other representation go out of itself, and obtain objective significancy over and above the subjective, which is proper to it, as a determination of a state of mind?" If we try to discover what sort of new property the relation to an object gives to our subjective representations, and what new importance they thereby receive, we shall find that this relation has no other effect than that of rendering necessary the connection of our representations in a certain manner, and of subjecting them to a rule; and that conversely, it is only because a certain order is necessary in the relations of time of our representations, that objective significancy is ascribed to them. If there be any objections to this hypothesis, THAT THE PLEASURE, WHICH WE RECEIVE FROM PRAISE, ARISES FROM A COMMUNICATION OF SENTIMENTS, we shall find, uponexamination, that these objections, when taken in a properlight, will serve to confirm it. The transition from pleasure to love is easy: But the transition must here be still more easy; since the agreeable sentiment, which is excited by sympathy, is love itself; and there is nothing required but to change the object. For how few of our past actions are there, of which we have any memory? Who can tell me, for instance, what were his thoughts and actions on the 1st of January 1715, the 11th of March 1719, and the 3rd of August 1733? Or will he affirm, because he has entirely forgot the incidents of these days, that the present self is not the same person with the self of that time; and by that means overturn all the most established notions of personal identity? In this view, therefore, memory does not so much produce as discover personal identity, by shewing us the relation of cause and effect among our different perceptions. The expression of belief is, in such cases, an expression of modesty from the objective point of view, but, at the same time, of firm confidence, from the subjective. Without community, every perception (of a phenomenon in space) is separated from every other and isolated, and the chain of empirical representations, that is, of experience, must, with the appearance of a new object, begin entirely de novo, without the least connection with preceding representations, and without standing towards these even in the relation of time. But transcendental philosophy has this peculiarity, that besides indicating the rule, or rather the general condition for rules, which is given in the pure conception of the understanding, it can, at the same time, indicate a priori the case to which the rule must be applied.