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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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For, if freedom were determined according to laws, it would be no longer freedom, but merely nature.

 First, because, though the cause of the establishment of these laws had been a regard for the public good, as much as the public good is their natural tendency, they would still have been artificial, as being purposely contrived and directed to a certain end. The meaning, therefore, of this political maxim is, that though the morality of princes has the same extent, yet it has not the same force as that of private persons, and may lawfully be trangressed from a more trivial motive. The critique of pure reason may be regarded as the highest tribunal for all speculative disputes; for it is not involved in these disputes, which have an immediate relation to certain objects and not to the laws of the mind, but is instituted for the purpose of determining the rights and limits of reason. 

Laws do not exist except by relation to the subject in which the phenomena inhere, in so far as it possesses understanding, just as phenomena have no existence except by relation to the same existing subject in so far as it has senses.

 Within a few days you will receive, via e-mail, each of the 5 reports from these 5 different individuals. 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. But though these rules be super-added to the laws of nature, the former do not entirely abolish the latter; and one may safely affirm, that the three fundamental rules of justice, the stability of possession, its transference by consent, and the performance of promises, are duties of princes, as well as of subjects. Hume was, therefore, wrong in inferring, from the contingency of the determination according to law, the contingency of the law itself; and the passing beyond the conception of a thing to possible experience (which is an a priori proceeding, constituting the objective reality of the conception), he confounded with our synthesis of objects in actual experience, which is always, of course, empirical. The proposition therefore--if all causality is possible only in accordance with the laws of nature--is, when stated in this unlimited and general manner, self-contradictory.