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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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Today, he would feel convinced that the human will is free; to-morrow, considering the indissoluble chain of nature, he would look on freedom as a mere illusion and declare nature to be all-in-all. The second takes no account of our desires or the means of satisfying them, and regards only the freedom of a rational being, and the necessary conditions under which alone this freedom can harmonize with the distribution of happiness according to principles. BAPTISMS 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. If this were not the case, the causality of reason would be subservient to the natural law of phenomena, which determines them according to time, and as a series of causes and effects in time; it would consequently cease to be freedom and become a part of nature. The assertor of the all-sufficiency of nature in regard to causality (transcendental Physiocracy), in opposition to the doctrine of freedom, would defend his view of the question somewhat in the following manner. 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. The endless disputes of a dogmatizing reason compel us to look for some mode of arriving at a settled decision by a critical investigation of reason itself; just as Hobbes maintains that the state of nature is a state of injustice and violence, and that we must leave it and submit ourselves to the constraint of law, which indeed limits individual freedom, but only that it may consist with the freedom of others and with the common good of all. The idea of a moral world has, therefore, objective reality, not as referring to an object of intelligible intuition--for of such an object we can form no conception whatever--but to the world of sense--conceived, however, as an object of pure reason in its practical use--and to a corpus mysticum of rational beings in it, in so far as the liberum arbitrium of the individual is placed, under and by virtue of moral laws, in complete systematic unity both with itself and with the freedom of all others.