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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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In like manner, it cannot be doubted that the clear exhibition of duties in opposition to all the claims of inclination, gives rise to the consciousness of freedom, and that the glorious order, beauty, and providential care, everywhere displayed in nature, give rise to the belief in a wise and great Author of the Universe. 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. These unavoidable problems of mere pure reason are God, freedom (of will), and immortality. For if phenomena are things in themselves, freedom is impossible. Freedom has been considered in the foregoing remarks only as a transcendental idea, by means of which reason aims at originating a series of conditions in the world of phenomena with the help of that which is sensuously unconditioned, involving itself, however, in an antinomy with the laws which itself prescribes for the conduct of the understanding. 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. For if phenomena are things in themselves, freedom is impossible.