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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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1Of QuantityUnityRealityPlurality
2Of QualityNegationTotalityLimitation
3Of RelationOf Inherence and Subsistence (substantia et accidens)Of Causality and Dependence (cause and effect)Of Community (reciprocity between the agent and patient)
4Of ModalityPossibility--ImpossibilityExistence--Non-existenceNecessity--Contingence

 Is it not rather possible that, although every effect in the phenomenal world must be connected with an empirical cause, according to the universal law of nature, this empirical causality may be itself the effect of a non-empirical and intelligible causality--its connection with natural causes remaining nevertheless intact? Phenomena--not being things in themselves--must have a transcendental object as a foundation, which determines them as mere representations; and there seems to be no reason why we should not ascribe to this transcendental object, in addition to the property of self-phenomenization, a causality whose effects are to be met with in the world of phenomena, although it is not itself a phenomenon. In the idea, pure reason possesses even causality and the power of producing that which its conception contains. Our endeavour to reach, not the unconditioned causality, but the unconditioned existence, of substance. We should accordingly, have to form both an empirical and an intellectual conception of the causality of such a faculty or power--both, however, having reference to the same effect. That reason possesses the faculty of causality, or that at least we are compelled so to represent it, is evident from the imperatives, which in the sphere of the practical we impose on many of our executive powers. On the other hand, we understand by nature, substantive (materialiter), the sum total of phenomena, in so far as they, by virtue of an internal principle of causality, are connected with each other throughout. But since the moral law is binding on each individual in the use of his freedom of volition, even if others should not act in conformity with this law, neither the nature of things, nor the causality of actions and their relation to morality, determine how the consequences of these actions will be related to happiness; and the necessary connection of the hope of happiness with the unceasing endeavour to become worthy of happiness, cannot be cognized by reason, if we take nature alone for our guide.