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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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Now the question is; "Whether, admitting the existence of natural necessity in the world of phenomena, it is possible to consider an effect as at the same time an effect of nature and an effect of freedom--or, whether these two modes of causality are contradictory and incompatible?"

 If the empirical law of causality is to conduct us to a Supreme Being, this being must belong to the chain of empirical objects--in which case it would be, like all phenomena, itself conditioned. In the idea, pure reason possesses even causality and the power of producing that which its conception contains. 

It may be easily executed by any one who will refer to the ontological manuals, and subordinate to the category of causality, for example, the predicables of force, action, passion; to that of community, those of presence and resistance; to the categories of modality, those of origination, extinction, change; and so with the rest.

  In this case, not only the series originated by this spontaneity, but the determination of this spontaneity itself to the production of the series, that is to say, the causality itself must have an absolute commencement, such that nothing can precede to determine this action according to unvarying laws. 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. If the empirical law of causality is to conduct us to a Supreme Being, this being must belong to the chain of empirical objects--in which case it would be, like all phenomena, itself conditioned. But every beginning of action presupposes in the acting cause a state of inaction; and a dynamically primal beginning of action presupposes a state, which has no connection--as regards causality--with the preceding state of the cause--which does not, that is, in any wise result from it.