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Kant's Summary Of The Critique Of Pure Reason

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In the second analogy of The Critique of Pure Reason, Kant attempts to prove that all alternations or changes in a state, also mentioned as an occurrence, must necessarily follow the law of cause and effect. The proof of Kant’s analogy discusses aspects such as the necessity of time to distinguish events as well as the causes of the event, and an argument against skeptics of causality in the perceived world. In perception, among different appearances, we are able to notice that certain appearances ‘succeed’ or follow one another. This creates a relation between the two appearances in time, which is facilitated by our imagination (Kant, 304). This relation is referred to by Kant as “objective relation”, as the imagination only shows that one state was perceived before and another state after, but does not show …show more content…

Hume’s views on causation stem from his own form of the distinctions between knowledge and belief, called “relations of ideas and matters of fact” (Morris, 2001). Relations of ideas are a priori and their truth can be determined simply by reason and does not depend on the existence of any particular thing. The example that is provided is: “The interior angles of a Euclidean triangle sum to 180 degrees” (2001). Simply by virtue of being a triangle, it is true that the interior angles must be 180 degrees, and does not require that a triangle exist naturally. On the other hand, matters of facts depend on the manner of the existent world. For matters of facts, their contraries are possible and to deny them is not to create a contradiction. The example of: “Miami is north of Boston” is false, but not a contradiction because it is seemingly possible that a city or town named “Miami” could exist north of a town or city called “Boston”, but currently does not, and we understand the statement and what it is saying

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Therefore, we cannot say that there is a necessary connection between two events, for we can “only find that one does, actually, follow, on the other” . Hence according to the RI, Hume does not believe that there are causal powers, but merely speaks of constant conjunction and regularity. The RI’s strength lies in the absence of appeal to non-logical causal necessities. However, the question at hand is if Hume would have held such an opinion, and not if the RI’s account of causality is strong. While the RI is consistent with Hume’s empiricist views, Hume as a skeptic would have been more inclined to argue that we cannot know if secret connexions exist (as he does in Sections 4 and 7 of the Enquiry), resorting to non-committal skepticism and agnosticism, rather than making an ontological claim that constant

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According to Hume, while all events are causally decided by prior events and conditions, this does not prevent the possibility of free will. In Hume's view, free will is not the absence of causal determination, but rather the absence of external constraints on human action. That is, individuals have free will when they can act by their own desires, motivations, and beliefs, without being coerced or constrained by external forces. One of the key features of Hume's compatibilist position is its emphasis on internal factors in human action. Hume believed that our desires, motivations, and beliefs play a crucial role in shaping our actions, and that these internal factors are not incompatible with determinism.

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When it comes to Hume’s theories, specifically the principles of ideas, we can evaluate them based on their identities. Out of the three associative principles, “causation is the strongest and the only one that takes us beyond our senses” (Morris and Charlotte). Causation establishes a link between the present and the past and this can be compared to the relation between the cause and effect. Hume tries to show the ways we associate ideas, and the reasons why it’s supposed to stay that way. He doesn’t focus on explaining why we do it this way, he automatically assumes that humans understand this concept.

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In Imanuel Kant’s, “What is Enlightenment” he opens his essay with the phrase, “man’s release from his self-incurred tutelage.” This phrase is referring to man’s dependency on others to make decisions for him. Mankind is not courageous enough to take their own responsibility for their own actions or decisions, so they rely on other people to do it for them. Failure is what makes people scared of making their own decisions, and when they do make a mistake it is easier to have someone to blame it on. Having others do and think for you requires no effort, and more times than not these “guardians” of one’s life do not want to let go of their control.

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Precisely, Kant argues that Hume’s understanding of the connection of cause and effect is an important challenge to metaphysics but is not entirely accurate. The account of Hume’s objection that it is impossible

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He divides twelve different pure concepts of the understanding in four different categories: quantity, quality, relation, and modality (Kant, 683b). That we cannot think about an object without its corresponding concept implies that there are forms of logic and intuition within human cognition. In that sense, even if we limit our scope of knowledge within experience, we do not fall into extreme skepticism but can know how objects appear to us in the concepts given to them. It is our mind that determines the nature of experience and thought. Because Kant shifted metaphysics to the center of human experience, his philosophy can be said to be analogous to the Copernican

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In order to understand when our perception of succession has a causal relationship, it is helpful to study his two examples of the stationary house and the moving boat. For the former, the order of the perception does not matter. A house viewed from top to bottom and vice versa shares the same synthesis

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When considering things as they appear, we are considering them in relation to our epistemic conditions, namely sensibility and understanding. Conversely, to consider things as they are in themselves is to consider them apart from our epistemic conditions. Thus, it is not the nature of the thing as it is in itself which must be reflected in order for us to experience something as an object, but the cognitive structure of the mind, or its method of representing. This, then, “practically makes transcendental idealism true by definition” (“Kant’s One World” 667), since it is obvious that we cannot have knowledge of such things considered apart from our epistemic conditions, and therefore renders Kant’s doctrine as

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Hume argued that it was illegitimate to move from saying that every event in the universe has a cause to the claim that the universe has a cause. Hume gives the example of a collection of twenty particles – if an explanation is found for each particle individually he suggests it would be wrong to then seek an explanation for the whole collection, because you have already explained it by explaining each

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Logically speaking, Hume’s theory makes the most sense due to the knowledge learned from cause and effect. I understand the relationship between the beginning to its adjacent cause and it applies to everyday life in society. Unlike Hume, Descartes suggests the origin of knowledge is logical and through self-doubt. Yet, he is unable to provide proof of the existence of god despite playing a substantial role in his theory.

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