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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 when these titles are mingled and opposed in different degrees, they often occasion perplexity; and are less capable of solution from the arguments of lawyers and philosophers, than from the swords of the soldiery.

 Let us take, for example, the conception of cause, which indicates a peculiar kind of synthesis, namely, that with something, A, something entirely different, B, is connected according to a law. Email us - send us anonymous messages so no one has to know what's going on between us  Freedom is in this sense a pure transcendental idea, which, in the first place, contains no empirical element; the object of which, in the second place, cannot be given or determined in any experience, because it is a universal law of the very possibility of experience, that everything which happens must have a cause, that consequently the causality of a cause, being itself something that has happened, must also have a cause. 
The legislative power, whence the positive law is derived, must either be established by original contract, long possession, present possession, conquest, or succession; and consequently the positive law must derive its force from some of those principles.
 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. It is sufficient, at present, to remark that, as the complete and unbroken connection of phenomena is an unalterable law of nature, freedom is impossible--on the supposition that phenomena are absolutely real.