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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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There are some philosophers, who attack the female virtues with great vehemence, and fancy they have gone very far in detecting popular errors, when they can show, that there is no foundation in nature for all that exterior modesty, which we require in the expressions, and dress, and behaviour of the fair sex.

 And indeed we may observe, that the natural abilities, no more than the other virtues, produce not, all of them, the same kind of approbation. It is the same case, if justice, according to the system of certain philosophers, should be esteemed an artificial and not a natural virtue. We need no other explication of that esteem, which attends such of the natural virtues, as have a tendency to the public good. We merely anticipate our own apprehension, the formal condition of which, inasmuch as it is itself to be found in the mind antecedently to all given phenomena, must certainly be capable of being cognized a priorI. Thus, as time contains the sensuous condition a priori of the possibility of a continuous progression of that which exists to that which follows it, the understanding, by virtue of the unity of apperception, contains the condition a priori of the possibility of a continuous determination of the position in time of all phenomena, and this by means of the series of causes and effects, the former of which necessitate the sequence of the latter, and thereby render universally and for all time, and by consequence, objectively, valid the empirical cognition of the relations of time. WHETHER IT IS BY MEANS OF OUR IDEAS OR IMPRESSIONS WE DISTINGUISH BETWIXT VICE AND VIRTUE, AND PRONOUNCE AN ACTION BLAMEABLE OR PRAISEWORTHY? This will immediately cut off all loose discourses and declamations, and reduce us to something precise and exact on the present subject. It may, indeed, be pretended. that the sentiment of approbation, which those qualities produce, besides its being inferior, is also somewhat different from that, which attends the other virtues. There are therefore certain laws (which are moreover a priori) which make nature possible; and all empirical laws can exist only by means of experience, and by virtue of those primitive laws through which experience itself becomes possible. In giving a reason, therefore, for the pleasure or uneasiness, we sufficiently explain the vice or virtue.