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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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The former cogitates its object either by means of pure transcendental conceptions, as an ens originarium, realissimum, ens entium, and is termed transcendental theology; or, by means of a conception derived from the nature of our own mind, as a supreme intelligence, and must then be entitled natural theology.

 I say, a new set of perceptions: For we may well suppose in general, but it is impossible for us distinctly to conceive, objects to be in their nature any thing but exactly the same with perceptions. From such a conception has been abstracted, not merely all corporeal nature, but all nature, that is, all the predicates of a possible experience; and consequently, all the conditions which enable us to cogitate an object to this conception have disappeared. Did impressions alone influence the will, we should every moment of our lives be subject to the greatest calamities; because, though we foresaw their approach, we should not be provided by nature with any principle of action, which might impel us to avoid them. By nature, in the empirical sense of the word, we understand the totality of phenomena connected, in respect of their existence, according to necessary rules, that is, laws. By nature, in the empirical sense of the word, we understand the totality of phenomena connected, in respect of their existence, according to necessary rules, that is, laws. A plant, and animal, the regular order of nature--probably also the disposition of the whole universe--give manifest evidence that they are possible only by means of and according to ideas; that, indeed, no one creature, under the individual conditions of its existence, perfectly harmonizes with the idea of the most perfect of its kind- just as little as man with the idea of humanity, which nevertheless he bears in his soul as the archetypal standard of his actions; that, notwithstanding, these ideas are in the highest sense individually, unchangeably, and completely determined, and are the original causes of things; and that the totality of connected objects in the universe is alone fully adequate to that idea. 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.