Oyonale - 3D art and graphic experiments
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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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The question, therefore, is; "Whether an effect, determined according to the laws of nature, can at the same time be produced by a free agent, or whether freedom and nature mutually exclude each other?" And here, the common but fallacious hypothesis of the absolute reality of phenomena manifests its injurious influence in embarrassing the procedure of 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 By confining the view to particular passages, taking these out of their connection and comparing them with one another, it is easy to pick out apparent contradictions, especially in a work written with any freedom of style. For it cannot be alleged that, instead of the laws of nature, laws of freedom may be introduced into the causality of the course of nature. The intelligible character, of which the former is but the sensuous schema, knows no before or after; and every action, irrespective of the time-relation in which it stands with other phenomena, is the immediate effect of the intelligible character of pure reason, which, consequently, enjoys freedom of action, and is not dynamically determined either by internal or external preceding conditions. Nature, therefore, and transcendental freedom are distinguishable as conformity to law and lawlessness. Your computer will actually READ you the book through your speakers, highlighting the text as it reads! 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. For, if freedom were determined according to laws, it would be no longer freedom, but merely nature. 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.