Critique of pure reason
We actually have a priori synthetic knowledge, as evidenced by the principle of perception that anticipates experience before it does. Anyone who does not fully comprehend the possibility of these principles is at first inclined to doubt whether these principles actually exist a priori within us; but he cannot therefore declare these principles to be outside the power of understanding, and therefore void of all the steps taken by reason under the guidance of these principles. This is all he can say, that if we have insight into the origin of this knowledge and its true nature, we can determine the scope and limits of all our reason, but before we have such insight, any claim about the limits of reason is arbitrary. For this reason, it is perfectly legitimate to doubt thoroughly all dogmatic philosophy, which proceeds without criticizing reason itself; but we cannot therefore deny completely the right of reason to take the step forward for which we have once prepared and the way to secure its forward progress on the basis of more thorough preparation. All the concepts, and even all the problems, which pure reason presents to us, whose source is not in experience but entirely in reason itself, must be allowed to be solved,316 stainless steel plate, and its validity or invalidity must be allowed to be decided. We have no right to ignore these problems, if their solution is determined by the nature of things, and therefore we cannot refuse to further study on the pretext of incapacity; because these ideas are produced by reason itself, and have the responsibility of explaining their validity or the dialectical nature of their confusion. All debate about doubts should be directed exclusively to the dogmatist, who,uns s32760 plate, without any doubt (that is, without any criticism) of the objective principle on which he is based, is complacent in pursuing the course he takes; and the debate about doubts should be designed so as to make the dogmatist lose his face and thus make him self-aware. As far as the argument itself is concerned, it cannot make any use of us to decide what we can know and what we cannot know. The failure of all arbitrary attempts of reason belongs to the class of facts, and it is often useful for such facts of reason to be exposed to skepticism. But such a skeptical accusation can never be determinative of the expectation of reason with regard to making the expectation of reason more successful in future attempts, and establishing its claim on this basis; so a pure accusation cannot put an end to the dispute over the rights of all human reason. Hume, perhaps the best of all skeptics, on "the method of doubt by which reason is awakened to examine itself" No one can match the influence that can be achieved. Therefore, within the scope of our purpose, we must have the reward of our efforts to understand the reasoning process and its errors used by such a wise and respectable person, uns s32750 sheet ,x52 line pipe, which is on the track of truth when it starts. Hume knows that in a certain judgment, we go beyond our concept of what we have about objects (though he has never deduced it). I call this judgment comprehensive. It is not difficult to explain how I can go beyond the concepts I already have from experience. Experience itself is the synthesis of perception, so that the concepts I derive from perception increase by the addition of other perceptions. But we assume that we can expand our knowledge by going beyond our concepts a priori. We attempt to do this either by pure understanding, with regard to what is at least an object of experience, or by pure reason, with regard to what can never be seen in experience, the nature, and even the existence of such things. The philosopher, who takes into account our doubts, does not distinguish between the two judgments that should be distinguished here, and goes straight ahead with this kind of self-multiplication of concepts, and what can be said to be not conceived by experience, the self-reproduction of understanding and reason is impossible. Therefore, he regards all the assumed a priori principles of these faculties as utopian, and asserts that these principles are but "a habit formed by custom" generated by experience and its laws, so that they are purely empirical, that is, they are accidental laws themselves, and we attribute them to the assumed necessity and universality. To defend this astonishing claim, he invokes the universally recognized law of cause and effect.
Since there is no faculty of understanding which enables us to arrive from the conception of one thing at "the existence of some other thing which is universally and necessarily conferred by it," he believes that he can assert that in the absence of experience we have nothing which multiplies our conception, and enables us to justify a judgment which is a priori such as to enlarge himself. Sunlight melts the pewter and hardens the clods. He points out that no one can discover these facts from our existing concepts of these things, let alone infer them from laws. Only experience can teach us this law. As far as what we find in transcendental logic is concerned, although we cannot directly go beyond the content of the concept, we can still know the law of its connection with other things when it is related to a third thing, that is, to possible experience, and know it in a priori form. I cannot leave the innate experience to determine its cause from its effect in any particular way, or to determine its effect from its cause, but if the wax that was hard before is now melted, then I can know that there must be something before it (such as the heat of the sun),x52 line pipe, and that the thing that melts follows this something according to a fixed law. Therefore, Hume's mistake is to infer the contingency of the law itself from the contingency of what we decide according to the law. He confuses "going beyond the concept of things to the possible experience" (which is a priori occurrence and constitutes the objective reality of the concept) with "the synthesis of real objects of experience" (which is often empirical). Therefore, he mixes the principle of affinity (which is based on understanding and affirms the necessary connection) with the law of association (which exists only in the imagination of simulation and can only show accidental connection rather than objective connection). lksteelpipe.com
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