Oyonale - 3D art and graphic experiments
ThinkSpam
Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.
.
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. The transcendental speculation of reason relates to three things; the freedom of the will, the immortality of the soul, and the existence of God. For it cannot be alleged that, instead of the laws of nature, laws of freedom may be introduced into the causality of the course of nature. When I hear that the freedom of the will, the hope of a future life, and the existence of God have been overthrown by the arguments of some able writer, I feel a strong desire to read his book; for I expect that he will add to my knowledge and impart greater clearness and distinctness to my views by the argumentative power shown in his writings. 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. I should be justified, however, in applying these conceptions, in regard to their practical use, which is always directed to objects of experience--in conformity with their analogical significance when employed theoretically--to freedom and its subject. For, while in the consideration of freedom in the former antinomy, the thing itself--the cause (substantia phaenomenon)--was regarded as belonging to the series of conditions, and only its causality to the intelligible world--we are obliged in the present case to cogitate this necessary being as purely intelligible and as existing entirely apart from the world of sense (as an ens extramundanum); for otherwise it would be subject to the phenomenal law of contingency and dependence. The idea of transcendental freedom, on the contrary, requires that reason--in relation to its causal power of commencing a series of phenomena--should be independent of all sensuous determining causes; and thus it seems to be in opposition to the law of nature and to all possible experience. In other words, you will receive all of the information you will need to make a decision to determine if this is for you.