This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1882 Excerpt: ...the ordinary means of science; we can only set up probable propositions, whether the ideas and forms of thought that we must now, without any proof, assume as true, arise from the permanent nature of man or not; whether, in other words, they are the true root-ideas of all human knowledge, or whether they will turn out ...
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This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1882 Excerpt: ...the ordinary means of science; we can only set up probable propositions, whether the ideas and forms of thought that we must now, without any proof, assume as true, arise from the permanent nature of man or not; whether, in other words, they are the true root-ideas of all human knowledge, or whether they will turn out some day to be mere " delusions a priori." Let us go back now to Kant's decisive question, How are synthetic judgments a priori possible? and the answer is, Because in all knowledge is contained a factor which springs not from external influences, but from the nature of the knowing subject, and which for this very reason is not accidental, like external impressions, but necessary, and is constant in all our experience. It is, then, our business to discover this factor, and Kant hopes to as phenomenon, and therefore with the proviso that it may be phenomenon of an unknown thing-in-itself, not only does the Materialism disappear, but also all right ceases to co-ordinate this view with the inventions of metaphysicians. These, then, may continue to assume that at the bottom of this organisation there is nothing further (Materialism), or the activity of a monad (Leibnizian Idealism), or something absolutely unknown (Criticism). As phenomenon, however, the organisation is given, while everything else is but cobwebs of the brain. But, for this very reason, it seems to me a necessity to bring this one thing that is given, in which all the peculiarities of human nature, so far as we know them, run on the thread of causal relation, into connection also with the faculty of ideation, or with the cause of the synthesis a priori. We must not then, however, as Otto Liebmann, for instance, does, talk of the organisation of the mind, for this is transcend...
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