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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We have already observed, that moral distinctions depend entirely on certain peculiar sentiments of pain and pleasure, and that whatever mental quality in ourselves or others gives us a satisfaction, by the survey or reflection, is of course virtuous; as every thing of this nature, that gives uneasiness, is vicious. The schemata, therefore, are nothing but a priori determinations of time according to rules, and these, in regard to all possible objects, following the arrangement of the categories, relate to the series in time, the content in time, the order in time, and finally, to the complex or totality in time. The conception of quantity cannot be explained except by saying that it is the determination of a thing whereby it can be cogitated how many times one is placed in it. Now, in so far as imagination is spontaneity, I sometimes call it also the productive imagination, and distinguish it from the reproductive, the synthesis of which is subject entirely to empirical laws, those of association, namely, and which, therefore, contributes nothing to the explanation of the possibility of a priori cognition, and for this reason belongs not to transcendental philosophy, but to psychology. thus our conception of time explains the possibility of so much synthetical knowledge a priori, as is exhibited in the general doctrine of motion, which is not a little fruitful. Thus we can say; "The things that really existed in past time are given in the transcendental object of experience." But these are to me real objects, only in so far as I can represent to my own mind, that a regressive series of possible perceptions- following the indications of history, or the footsteps of cause and effect--in accordance with empirical laws--that, in one word, the course of the world conducts us to an elapsed series of time as the condition of the present time. But though every great distance produces an admiration for the distant object, a distance in time has a more considerable effect than that in space. Secondly, We may conclude, that relations are requisite to sympathy, not absolutely considered as relations, but by their influence in converting our ideas of the sentiments of others into the very sentiments, by means of the association betwixt the idea of their persons, and that of our own. It is, moreover, not necessary that we should limit the mode of intuition in space and time to the sensuous faculty of man.