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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 is plain that, if all causality in the world of sense were natural--and natural only--every event would be determined by another according to necessary laws, and that, consequently, phenomena, in so far as they determine the will, must necessitate every action as a natural effect from themselves; and thus all practical freedom would fall to the ground with the transcendental idea.

 It is especially remarkable that the practical conception of freedom is based upon the transcendental idea, and that the question of the possibility of the former is difficult only as it involves the consideration of the truth of the latter. Now with a single pill that makes you taste sweet, you can increase the amount of oral sex you receive by 10 times or more. " I cannot even make the assumption--as the practical interests of morality require--of God, freedom, and immortality, if I do not deprive speculative reason of its pretensions to transcendent insight. If this were not the case, the causality of reason would be subservient to the natural law of phenomena, which determines them according to time, and as a series of causes and effects in time; it would consequently cease to be freedom and become a part of nature. If this were not the case, the causality of reason would be subservient to the natural law of phenomena, which determines them according to time, and as a series of causes and effects in time; it would consequently cease to be freedom and become a part of nature. The root of these contradictions, which lies in the nature of human reason, must be destroyed; and this can only be done by giving it, in the first instance, freedom to grow, nay, by nourishing it, that it may send out shoots, and thus betray its own existence. 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 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. Hence those philosophers who adhere to the common opinion on this subject can never succeed in reconciling the ideas of nature and freedom.