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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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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. [*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. If we permit ourselves to be deceived by the illusion of transcendental idealism, we shall find that neither nature nor freedom exists. 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. 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. But this systematic unity of ends in this world of intelligences- which, as mere nature, is only a world of sense, but, as a system of freedom of volition, may be termed an intelligible, that is, moral world (regnum gratiae)--leads inevitably also to the teleological unity of all things which constitute this great whole, according to universal natural laws--just as the unity of the former is according to universal and necessary moral laws--and unites the practical with the speculative reason. 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. But since the moral law is binding on each individual in the use of his freedom of volition, even if others should not act in conformity with this law, neither the nature of things, nor the causality of actions and their relation to morality, determine how the consequences of these actions will be related to happiness; and the necessary connection of the hope of happiness with the unceasing endeavour to become worthy of happiness, cannot be cognized by reason, if we take nature alone for our guide.