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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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This second law may therefore rest upon mere ideas of pure reason, and may be cognized a priorI. I assume that there are pure moral laws which determine, entirely a priori (without regard to empirical motives, that is, to happiness), the conduct of a rational being, or in other words, to use which it makes of its freedom, and that these laws are absolutely imperative (not merely hypothetically, on the supposition of other empirical ends), and therefore in all respects necessary.

 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. Now in an intelligible, that is, in the moral world, in the conception of which we make abstraction of all the impediments to morality (sensuous desires), such a system of happiness, connected with and proportioned to morality, may be conceived as necessary, because freedom of volition--partly incited, and partly restrained by moral laws--would be itself the cause of general happiness; and thus rational beings, under the guidance of such principles, would be themselves the authors both of their own enduring welfare and that of others. 
The reader must be careful to remark that my intention in the above remarks has not been to prove the actual existence of freedom, as a faculty in which resides the cause of certain sensuous phenomena.
 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. The problem was merely this--whether freedom and natural necessity can exist without opposition in the same action. At the same time, while I cannot cognize, I can quite well think freedom, that is to say, my representation of it involves at least no contradiction, if we bear in mind the critical distinction of the two modes of representation (the sensible and the intellectual) and the consequent limitation of the conceptions of the pure understanding and of the principles which flow from them.