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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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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.

 Experience demonstrates to us the existence of practical freedom as one of the causes which exist in nature, that is, it shows the causal power of reason in the determination of the will. By confining the view to particular passages, taking these out of their connection and comparing them with one another, it is easy to pick out apparent contradictions, especially in a work written with any freedom of style. 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. To unsubscribe from our Special Deal Newsletters press reply, and putunsubscribe in the subject box.  Possibility of Freedom in Harmony with the Universal Law of Natural Necessity. In relation, however, to the principle, whereby reason sets bounds to a freedom which is in itself without law, and consequently when we attend merely to their form, they may be considered as pure conceptions of reason. 

Now in an intelligible, that is, in the moral world, in the conception of which we make abstraction of all the impediments to morality (sensuous desires), such a system of happiness, connected with and proportioned to morality, may be conceived as necessary, because freedom of volition--partly incited, and partly restrained by moral laws--would be itself the cause of general happiness; and thus rational beings, under the guidance of such principles, would be themselves the authors both of their own enduring welfare and that of others.

 The question of the possibility of freedom does indeed concern psychology; but, as it rests upon dialectical arguments of pure reason, its solution must engage the attention of transcendental philosophy. Transcendental freedom is therefore opposed to the natural law of cause and effect, and such a conjunction of successive states in effective causes is destructive of the possibility of unity in experience and for that reason not to be found in experience--is consequently a mere fiction of thought.