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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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For, while in the consideration of freedom in the former antinomy, the thing itself--the cause (substantia phaenomenon)--was regarded as belonging to the series of conditions, and only its causality to the intelligible world--we are obliged in the present case to cogitate this necessary being as purely intelligible and as existing entirely apart from the world of sense (as an ens extramundanum); for otherwise it would be subject to the phenomenal law of contingency and dependence. Freedom, in the practical sense, is the independence of the will of coercion by sensuous impulses. Nay, more, I have not even aimed at demonstrating the possibility of freedom; for this too would have been a vain endeavour, inasmuch as it is beyond the power of the mind to cognize the possibility of a reality or of a causal power by the aid of mere a priori conceptions. [*Footnote; The science of Metaphysics has for the proper object of its inquiries only three grand ideas; GOD, FREEDOM, and IMMORTALITY, and it aims at showing, that the second conception, conjoined with the first, must lead to the third, as a necessary conclusion. A causality of freedom is also necessary to account fully for these phenomena. It merely presents us with the conception of spontaneity of action, as the proper ground for imputing freedom to the cause of a certain class of objects. That this antinomy is based upon a mere illusion, and that nature and freedom are at least not opposed--this was the only thing in our power to prove, and the question which it was our task to solve. There are only two modes of causality cogitable--the causality of nature or of freedom. These unavoidable problems of mere pure reason are God, freedom (of will), and immortality.