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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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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. Lose weight while building lean muscle mass and reversing the ravages of aging all at once 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. That is to say, there must exist an absolute spontaneity of cause, which of itself originates a series of phenomena which proceeds according to natural laws--consequently transcendental freedom, without which even in the course of nature the succession of phenomena on the side of causes is never complete.
In relation, however, to the principle, whereby reason sets bounds to a freedom which is in itself without law, and consequently when we attend merely to their form, they may be considered as pure conceptions of reason. Natural theology infers the attributes and the existence of an author of the world, from the constitution of, the order and unity observable in, the world, in which two modes of causality must be admitted to exist--those of nature and freedom.