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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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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.

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There is no such thing as freedom, but everything in the world happens solely according to the laws of nature.

 But in this case, laws are nothing more than limitations of our freedom upon conditions under which it subsists in perfect harmony with itself; they consequently have for their object that which is completely our own work, and of which we ourselves may be the cause by means of these conceptions. If we could reckon with security even upon so little, the conflict of speculative reason regarding the important questions of God, immortality, and freedom, would have been either decided long ago, or would very soon be brought to a conclusion. The laws of freedom or of free will are hence termed practical laws. This faculty, accordingly, enounces laws, which are imperative or objective laws of freedom and which tell us what ought to take place, thus distinguishing themselves from the laws of nature, which relate to that which does take place. We blame all treachery and breach of faith; because we consider, that the freedom and extent of human commerce depend entirely on a fidelity with regard to promises. 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. Exposition of the Cosmological Idea of Freedom in Harmony with the Universal Law of Natural Necessity. 

These unavoidable problems of mere pure reason are God, freedom (of will), and immortality.