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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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But this systematic unity of ends in this world of intelligences- which, as mere nature, is only a world of sense, but, as a system of freedom of volition, may be termed an intelligible, that is, moral world (regnum gratiae)--leads inevitably also to the teleological unity of all things which constitute this great whole, according to universal natural laws--just as the unity of the former is according to universal and necessary moral laws--and unites the practical with the speculative reason.

 The question, then, suggests itself, whether freedom is possible; and, if it is, whether it can consist with the universality of the natural law of causality; and, consequently, whether we enounce a proper disjunctive proposition when we say; "Every effect must have its origin either in nature or in freedom," or whether both cannot exist together in the same event in different relations. That this antinomy is based upon a mere illusion, and that nature and freedom are at least not opposed--this was the only thing in our power to prove, and the question which it was our task to solve. Normalize your metabolism. The problem was merely this--whether freedom and natural necessity can exist without opposition in the same action. For, if freedom were determined according to laws, it would be no longer freedom, but merely nature. That this antinomy is based upon a mere illusion, and that nature and freedom are at least not opposed--this was the only thing in our power to prove, and the question which it was our task to solve. The transcendental speculation of reason relates to three things; the freedom of the will, the immortality of the soul, and the existence of God. I appeal to the most obstinate dogmatist, whether the proof of the continued existence of the soul after death, derived from the simplicity of its substance; of the freedom of the will in opposition to the general mechanism of nature, drawn from the subtle but impotent distinction of subjective and objective practical necessity; or of the existence of God, deduced from the conception of an ens realissimum--the contingency of the changeable, and the necessity of a prime mover, has ever been able to pass beyond the limits of the schools, to penetrate the public mind, or to exercise the slightest influence on its convictions. If we permit ourselves to be deceived by the illusion of transcendental idealism, we shall find that neither nature nor freedom exists.