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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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Suppose now that morality necessarily presupposed liberty, in the strictest sense, as a property of our will; suppose that reason contained certain practical, original principles a priori, which were absolutely impossible without this presupposition; and suppose, at the same time, that speculative reason had proved that liberty was incapable of being thought at all.

 Now, reason is not subject in its causality to any conditions of phenomena or of time; and a difference in time may produce a difference in the relation of phenomena to each other--for these are not things and therefore not causes in themselves--but it cannot produce any difference in the relation in which the action stands to the faculty of reason. For that would be to run in a circle, and make one idea depend on another, while at the same time the latter depends on the former. We have been able, with very little trouble, to make it comprehensible how the conceptions of space and time, although a priori cognitions, must necessarily apply to external objects, and render a synthetical cognition of these possible, independently of all experience. It is an operation of the understanding on sensibility, and the first application of the understanding to objects of possible intuition, and at the same time the basis for the exercise of the other functions of that faculty. Locke, the follower of Aristotle in modern times, and Leibnitz of Plato (although he cannot be said to have imitated him in his mysticism), have not been able to bring this question to a settled conclusion. It's a $20 value, but it could be yours FREE, if you act quickly!  For this reason, every transition in perception to anything which follows upon another in time, is a determination of time by means of the production of this perception. If we add the condition to the conception, and say, "All things, as phenomena, that is, objects of sensuous intuition, are in time," then the proposition has its sound objective validity and universality a priorI. What we have now set forth teaches, therefore, the empirical reality of time; that is, its objective validity in reference to all objects which can ever be presented to our senses.  PART II. OF THE IDEAS OF SPACE AND TIME,