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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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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?"

 It is this principle, which makes us reason from causes and effects; and it is the same principle, which convinces us of the continued existence of external objects, when absent from the senses. These relations are RESEMBLANCE, PROPORTIONS IN QUANTITY AND NUMBER, DEGREES OF ANY QUALITY, and CONTRARIETY; none of which are implyed in this proposition, Whatever has a beginning has also a cause of existence. It must, however, appear extraordinary at first sight that the condition under which I think, and which is consequently a property of my subject, should be held to be likewise valid for every existence which thinks, and that we can presume to base upon a seemingly empirical proposition a judgement which is apodeictic and universal, to wit, that everything which thinks is constituted as the voice of my consciousness declares it to be, that is, as a self-conscious being. The transition from the non-being of a state into the existence of it, supposing that this state contains no quality which previously existed in the phenomenon, is a fact of itself demanding inquiry. Secondly, in cosmology, we must investigate the conditions of all natural phenomena, internal as well as external, as if they belonged to a chain infinite and without any prime or supreme member, while we do not, on this account, deny the existence of intelligible grounds of these phenomena, although we never employ them to explain phenomena, for the simple reason that they are not objects of our cognition. just as if it were possible to imagine another mode of intuition than that given in the primitive intuition of space; and just as if its a priori determinations did not apply to everything, the existence of which is possible, from the fact alone of its filling space. Now I maintain that all attempts of reason to establish a theology by the aid of speculation alone are fruitless, that the principles of reason as applied to nature do not conduct us to any theological truths, and, consequently, that a rational theology can have no existence, unless it is founded upon the laws of morality. For as this idea is not here considered, as the representation of any absent object, but as a real perception in the mind, of which we are intimately conscious, it must be able to bestow on whatever is related to it the same quality, call it firmness, or solidity, or force, or vivacity, with which the mind reflects upon it, and is assured of its present existence. It is therefore from the intermediate situation of the mind, that this opinion arises, and from such an adherence to these two contrary principles, as makes us seek some pretext to justify our receiving both; which happily at last is found in the system of a double existence.