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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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Experience demonstrates to us the existence of practical freedom as one of the causes which exist in nature, that is, it shows the causal power of reason in the determination of the will.

 
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 The understanding exerts itself after two different ways, as it judges from demonstration or probability; as it regards the abstract relations of our ideas, or those relations of objects, of which experience only gives us information. 
If, then, I could understand the nature of a cosmological idea and perceive, before I entered on the discussion of the subject at all, that, whatever side of the question regarding the unconditioned of the regressive synthesis of phenomena it favoured--it must either be too great or too small for every conception of the understanding--I would be able to comprehend how the idea, which relates to an object of experience--an experience which must be adequate to and in accordance with a possible conception of the understanding--must be completely void and without significance, inasmuch as its object is inadequate, consider it as we may.
 Now it has been abundantly proved that all a priori synthetical cognition is possible only as the expression of the formal conditions of a possible experience; and that the validity of all principles depends upon their immanence in the field of experience, that is, their relation to objects of empirical cognition or phenomena. Either we have no idea of necessity, or necessity is nothing but that determination of the thought to pass from causes to effects, and from effects to causes, according to their experienced union. For they are not based upon experience and its known laws; and, without experience, they are a merely arbitrary conjunction of thoughts, which, though containing no internal contradiction, has no claim to objective reality, neither, consequently, to the possibility of such an object as is thought in these conceptions. For by this new method we are enabled perfectly to explain the possibility of a priori cognition, and, what is more, to demonstrate satisfactorily the laws which lie a priori at the foundation of nature, as the sum of the objects of experience--neither of which was possible according to the procedure hitherto followed. On the other hand, the method of investigating the order of nature in the light of this principle, and the maxim which requires us to regard this order--it being still undetermined how far it extends--as really existing in nature, is beyond doubt a legitimate and excellent principle of reason--a principle which extends farther than any experience or observation of ours and which, without giving us any positive knowledge of anything in the region of experience, guides us to the goal of systematic unity. Hence it follows that the criterion of necessity is to be found only in the law of possible experience--that everything which happens is determined a priori in the phenomenon by its cause.