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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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It requires us, in the explanation of given phenomena (in the regress or ascent in the series), to proceed as if the series were infinite in itself, that is, were prolonged in indefinitum,; while on the other hand, where reason is regarded as itself the determining cause (in the region of freedom), we are required to proceed as if we had not before us an object of sense, but of the pure understanding.

 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. There are only two modes of causality cogitable--the causality of nature or of freedom. 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. 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. Granted, that there does exist freedom in the transcendental sense, as a peculiar kind of causality, operating to produce events in the world--a faculty, that is to say, of originating a state, and consequently a series of consequences from that state. Please do not view these websites if you are offended by outragerous sexual acts." The transcendental speculation of reason relates to three things; the freedom of the will, the immortality of the soul, and the existence of God. Nay, more, I have not even aimed at demonstrating the possibility of freedom; for this too would have been a vain endeavour, inasmuch as it is beyond the power of the mind to cognize the possibility of a reality or of a causal power by the aid of mere a priori conceptions. 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. This philosopher found his ideas especially in all that is practical,* that is, which rests upon freedom, which in its turn ranks under cognitions that are the peculiar product of reason.