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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 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.

 I found only some yellowed stems, which I picked and cut finely. Where the royal family is excluded, it is from a refinement in politics, which makes people sensible of their propensity to chuse a sovereign in that family, and gives them a jealousy of their liberty, lest their new monarch, aided by this propensity, should establish his family, and destroy the freedom of elections for the future. A causality of freedom is also necessary to account fully for these phenomena. 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. We shall study freedom under the teleological unity which accords with principles of reason; we shall look upon ourselves as acting in conformity with the divine will only in so far as we hold sacred the moral law which reason teaches us from the nature of actions themselves, and we shall believe that we can obey that will only by promoting the weal of the universe in ourselves and in others.  It is especially remarkable that the practical conception of freedom is based upon the transcendental idea, and that the question of the possibility of the former is difficult only as it involves the consideration of the truth of the latter. It requires us, in the explanation of given phenomena (in the regress or ascent in the series), to proceed as if the series were infinite in itself, that is, were prolonged in indefinitum,; while on the other hand, where reason is regarded as itself the determining cause (in the region of freedom), we are required to proceed as if we had not before us an object of sense, but of the pure understanding. 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.