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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

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A causality of freedom is also necessary to account fully for these phenomena.

 I have to remark, in the first place, that at present I treat of the conception of freedom in the practical sense only, and set aside the corresponding transcendental conception, which cannot be employed as a ground of explanation in the phenomenal world, but is itself a problem for pure reason. And thus nature and freedom, each in the complete and absolute signification of these terms, can exist, without contradiction or disagreement, in the same action to The idea of transcendental freedom, on the contrary, requires that reason--in relation to its causal power of commencing a series of phenomena--should be independent of all sensuous determining causes; and thus it seems to be in opposition to the law of nature and to all possible experience. There are only two modes of causality cogitable--the causality of nature or of freedom. We blame all treachery and breach of faith; because we consider, that the freedom and extent of human commerce depend entirely on a fidelity with regard to promises. In like manner, it cannot be doubted that the clear exhibition of duties in opposition to all the claims of inclination, gives rise to the consciousness of freedom, and that the glorious order, beauty, and providential care, everywhere displayed in nature, give rise to the belief in a wise and great Author of the Universe. 

The idea of transcendental freedom, on the contrary, requires that reason--in relation to its causal power of commencing a series of phenomena--should be independent of all sensuous determining causes; and thus it seems to be in opposition to the law of nature and to all possible experience.

 Nature, therefore, and transcendental freedom are distinguishable as conformity to law and lawlessness. Transcendental freedom is therefore opposed to the natural law of cause and effect, and such a conjunction of successive states in effective causes is destructive of the possibility of unity in experience and for that reason not to be found in experience--is consequently a mere fiction of thought.