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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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Each believes that his judgement rests upon a thorough insight into the subject he is examining, and yet it has been influenced solely by a greater or less degree of adherence to some one of the two principles, neither of which are objective, but originate solely from the interest of reason, and on this account to be termed maxims rather than principles.

 But, as in the mere conception of anything abstraction has been made of many necessary conditions of intuition, that of which abstraction has been made is rashly held to be non-existent, and nothing is attributed to the thing but what is contained in its conception. Whatever has the greatest influence is most taken notice of; and whatever is most taken notice of, presents itself most readily to the imagination. Devoid, however, of a true and objectively valid a priori intuition, they can neither furnish any basis for the possibility of mathematical cognitions a priori, nor bring the propositions of experience into necessary accordance with those of mathematics. When we have been long accustomed to obey any set of men, that general instinct or tendency, which we have to suppose a moral obligation attending loyalty, takes easily this direction, and chuses that set of men for its objects. I am, indeed, ready to allow, that there may be several qualities both in material and immaterial objects, with which we are utterly unacquainted; and if we please to call these POWER or EFFICACY, it will be of little consequence to the world. A wide plain, the ocean, eternity, a succession of several ages; all these are entertaining objects, and excel every thing, however beautiful, which accompanies not its beauty with a suitable greatness. Human nature is very subject to errors of this kind; and perhaps this nation as much as any other. Accordingly we may observe, that the open declaration of our sentiments is called the taking off the mask, as the secret intimation of our opinions is said to be the veiling of them. Each deal is different and you may earn more or less. It must, however, appear extraordinary at first sight that the condition under which I think, and which is consequently a property of my subject, should be held to be likewise valid for every existence which thinks, and that we can presume to base upon a seemingly empirical proposition a judgement which is apodeictic and universal, to wit, that everything which thinks is constituted as the voice of my consciousness declares it to be, that is, as a self-conscious being.