Oyonale - Créations 3D et expériences graphiques
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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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Thus the reality of the external sense is necessarily connected with that of the internal, in order to the possibility of experience in general; that is, I am just as certainly conscious that there are things external to me related to my sense as I am that I myself exist as determined in time. There is another very decisive argument, which establishes the present doctrine concerning our ideas of space and time, and is founded only on that simple principle, that our ideas of them are compounded of parts, which are indivisible. Also many people will send out hundreds of thousands of e-mails instead of only 5,000 each. In the earliest times of which history affords us any record, mathematics had already entered on the sure course of science, among that wonderful nation, the Greeks. If nature has given us no such sentiment, there is not, naturally, nor antecedent to human conventions, any such thing as property. The principle of the connection of causality among phenomena is limited in our formula to the succession thereof, although in practice we find that the principle applies also when the phenomena exist together in the same time, and that cause and effect may be simultaneous. SECT. I. OF THE INFINITE DIVISIBILITY OF OUR IDEAS OF SPACE AND TIME. 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. But it is evident that since, in the case of such a criterion, we make abstraction of all the content of a cognition (that is, of all relation to its object), and truth relates precisely to this content, it must be utterly absurd to ask for a mark of the truth of this content of cognition; and that, accordingly, a sufficient, and at the same time universal, test of truth cannot possibly be found.