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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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For these reasons, the action of a free agent must be termed, in regard to causality, if not in relation to time, an absolutely primal beginning of a series of phenomena.

 It declares, in the name of these ideas, certain actions to be necessary which nevertheless have not taken place and which perhaps never will take place; and yet presupposes that it possesses the faculty of causality in relation to these actions. Now the question is; "Whether, admitting the existence of natural necessity in the world of phenomena, it is possible to consider an effect as at the same time an effect of nature and an effect of freedom--or, whether these two modes of causality are contradictory and incompatible?" But, as there has thus been proved the existence of a faculty which can of itself originate a series in time--although we are unable to explain how it can exist--we feel ourselves authorized to admit, even in the midst of the natural course of events, a beginning, as regards causality, of different successions of phenomena, and at the same time to attribute to all substances a faculty of free action. All change is therefore possible only through a continuous action of the causality, which, in so far as it is uniform, we call a momentum. The natural law that everything which happens must have a cause, that the causality of this cause, that is, the action of the cause (which cannot always have existed, but must be itself an event, for it precedes in time some effect which it has originated), must have itself a phenomenal cause, by which it is determined and, and, consequently, all events are empirically determined in an order of nature--this law, I say, which lies at the foundation of the possibility of experience, and of a connected system of phenomena or nature is a law of the understanding, from which no departure, and to which no exception, can be admitted. 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. 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. All the paths conducting to this end begin either from determinate experience and the peculiar constitution of the world of sense, and rise, according to the laws of causality, from it to the highest cause existing apart from the world--or from a purely indeterminate experience, that is, some empirical existence--or abstraction is made of all experience, and the existence of a supreme cause is concluded from a priori conceptions alone. But, as we cannot by this means attain to an absolute totality of conditions in reference to the series of causes and effects, reason creates the idea of a spontaneity, which can begin to act of itself, and without any external cause determining it to action, according to the natural law of causality. Get details NOW about our clinically proven body wrap by sending your FULL NAME and EMAIL ADDRESS to us at: