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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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Now, as the causality of phenomena is subject to conditions of time, and the preceding state, if it had always existed, could not have produced an effect which would make its first appearance at a particular time, the causality of a cause must itself be an effect--must itself have begun to be, and therefore, according to the principle of the understanding, itself requires a cause. Consequently every substance (inasmuch as it can have succession predicated of it only in respect of its determinations) must contain the causality of certain determinations in another substance, and at the same time the effects of the causality of the other in itself. This is how we can help: But since the moral law is binding on each individual in the use of his freedom of volition, even if others should not act in conformity with this law, neither the nature of things, nor the causality of actions and their relation to morality, determine how the consequences of these actions will be related to happiness; and the necessary connection of the hope of happiness with the unceasing endeavour to become worthy of happiness, cannot be cognized by reason, if we take nature alone for our guide. The former is properly a consequence of the principle of causality--one of the analogies of experience. Freedom is in this sense a pure transcendental idea, which, in the first place, contains no empirical element; the object of which, in the second place, cannot be given or determined in any experience, because it is a universal law of the very possibility of experience, that everything which happens must have a cause, that consequently the causality of a cause, being itself something that has happened, must also have a cause. Nay, more, this intellectual series is not tied to any sensuous conditions; and is therefore free from the condition of time, which requires it spontaneously to begin its causality in time. He would say, in answer to the sophistical arguments of the opposite party; If you do not accept a mathematical first, in relation to time, you have no need to seek a dynamical first, in regard to causality. This cause and its causality exist therefore out of and apart from the series of phenomena; while its effects do exist and are discoverable in the series of empirical conditions.