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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 if practical reason has reached this elevation, and has attained to the conception of a sole Primal Being as the supreme good, it must not, therefore, imagine that it has transcended the empirical conditions of its application, and risen to the immediate cognition of new objects; it must not presume to start from the conception which it has gained, and to deduce from it the moral laws themselves.

 We therefore distinguish the science of the laws of sensibility, that is, aesthetic, from the science of the laws of the understanding, that is, logic. On the other band, if we take our stand on moral unity as a necessary law of the universe, and from this point of view consider what is necessary to give this law adequate efficiency and, for us, obligatory force, we must come to the conclusion that there is one only supreme will, which comprehends all these laws in itself. But, as the whole aim of this regulative principle was the discovery of a necessary and systematic unity in nature, we have, in so far as we attain this, to attribute our success to the idea of a Supreme Being; while, at the same time, we cannot, without involving ourselves in contradictions, overlook the general laws of nature, as it was in reference to them alone that this idea was employed. How far these fundamental laws extend is not determined in any government; nor is it possible it ever should. Transcendental freedom is therefore opposed to the natural law of cause and effect, and such a conjunction of successive states in effective causes is destructive of the possibility of unity in experience and for that reason not to be found in experience--is consequently a mere fiction of thought. Transcendental freedom is therefore opposed to the natural law of cause and effect, and such a conjunction of successive states in effective causes is destructive of the possibility of unity in experience and for that reason not to be found in experience--is consequently a mere fiction of thought. But if the conditions of the exercise of free volition are empirical, reason can have only a regulative, and not a constitutive, influence upon it, and is serviceable merely for the introduction of unity into its empirical laws. Besides, we must consider, that the chief reason, why men attach themselves so much to their possessions is, that they consider them as their property, and as secured to them inviolably by the laws of society.