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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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The assertor of the all-sufficiency of nature in regard to causality (transcendental Physiocracy), in opposition to the doctrine of freedom, would defend his view of the question somewhat in the following manner.

 Nay, more, I have not even aimed at demonstrating the possibility of freedom; for this too would have been a vain endeavour, inasmuch as it is beyond the power of the mind to cognize the possibility of a reality or of a causal power by the aid of mere a priori conceptions. It is sufficient, at present, to remark that, as the complete and unbroken connection of phenomena is an unalterable law of nature, freedom is impossible--on the supposition that phenomena are absolutely real. The idea of a moral world has, therefore, objective reality, not as referring to an object of intelligible intuition--for of such an object we can form no conception whatever--but to the world of sense--conceived, however, as an object of pure reason in its practical use--and to a corpus mysticum of rational beings in it, in so far as the liberum arbitrium of the individual is placed, under and by virtue of moral laws, in complete systematic unity both with itself and with the freedom of all others. This is fun & can save your life.  

The second takes no account of our desires or the means of satisfying them, and regards only the freedom of a rational being, and the necessary conditions under which alone this freedom can harmonize with the distribution of happiness according to principles.

 And thus nature and freedom, each in the complete and absolute signification of these terms, can exist, without contradiction or disagreement, in the same action to For at what precise degree human nature must stop in its progress, and how wide must be the chasm which must necessarily exist between the idea and its realization, are problems which no one can or ought to determine- and for this reason, that it is the destination of freedom to overstep all assigned limits between itself and the idea. It is plain that, if all causality in the world of sense were natural--and natural only--every event would be determined by another according to necessary laws, and that, consequently, phenomena, in so far as they determine the will, must necessitate every action as a natural effect from themselves; and thus all practical freedom would fall to the ground with the transcendental idea. But it is undoubtedly always beneficial to leave the investigating, as well as the critical reason, in perfect freedom, and permit it to take charge of its own interests, which are advanced as much by its limitation, as by its extension of its views, and which always suffer by the interference of foreign powers forcing it, against its natural tendencies, to bend to certain preconceived designs. Where the royal family is excluded, it is from a refinement in politics, which makes people sensible of their propensity to chuse a sovereign in that family, and gives them a jealousy of their liberty, lest their new monarch, aided by this propensity, should establish his family, and destroy the freedom of elections for the future.