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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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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.

 Freedom is in this sense a pure transcendental idea, which, in the first place, contains no empirical element; the object of which, in the second place, cannot be given or determined in any experience, because it is a universal law of the very possibility of experience, that everything which happens must have a cause, that consequently the causality of a cause, being itself something that has happened, must also have a cause. Stronger Erections The existence of practical freedom can be proved from experience alone. This freedom will, among other things, permit of our openly stating the difficulties and doubts which we are ourselves unable to solve, without being decried on that account as turbulent and dangerous citizens. Nay, more, I have not even aimed at demonstrating the possibility of freedom; for this too would have been a vain endeavour, inasmuch as it is beyond the power of the mind to cognize the possibility of a reality or of a causal power by the aid of mere a priori conceptions. The question of the possibility of freedom does indeed concern psychology; but, as it rests upon dialectical arguments of pure reason, its solution must engage the attention of transcendental philosophy. We have found, it is true, that the systematic unity of nature could not be established according to speculative principles of reason, because, while reason possesses a causal power in relation to freedom, it has none in relation to the whole sphere of nature; and, while moral principles of reason can produce free actions, they cannot produce natural laws. It is sufficient, at present, to remark that, as the complete and unbroken connection of phenomena is an unalterable law of nature, freedom is impossible--on the supposition that phenomena are absolutely real.