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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 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.

 We must understand, on the contrary, by the term freedom, in the cosmological sense, a faculty of the spontaneous origination of a state; the causality of which, therefore, is not subordinated to another cause determining it in time. These unavoidable problems of mere pure reason are God, freedom (of will), and immortality. For, while in the consideration of freedom in the former antinomy, the thing itself--the cause (substantia phaenomenon)--was regarded as belonging to the series of conditions, and only its causality to the intelligible world--we are obliged in the present case to cogitate this necessary being as purely intelligible and as existing entirely apart from the world of sense (as an ens extramundanum); for otherwise it would be subject to the phenomenal law of contingency and dependence. We cannot, therefore, escape the responsibility of at least a critical solution of the questions of reason, by complaints of the limited nature of our faculties, and the seemingly humble confession that it is beyond the power of our reason to decide, whether the world has existed from all eternity or had a beginning--whether it is infinitely extended, or enclosed within certain limits--whether anything in the world is simple, or whether everything must be capable of infinite divisibility--whether freedom can originate phenomena, or whether everything is absolutely dependent on the laws and order of nature--and, finally, whether there exists a being that is completely unconditioned and necessary, or whether the existence of everything is conditioned and consequently dependent on something external to itself, and therefore in its own nature contingent. 

The strife of dialectic is a necessity of reason, and we cannot but wish that it had been conducted long ere this with that perfect freedom which ought to be its essential condition.

 The transcendental speculation of reason relates to three things; the freedom of the will, the immortality of the soul, and the existence of God.  You have nothing to lose yet everything to gain. But since the moral law is binding on each individual in the use of his freedom of volition, even if others should not act in conformity with this law, neither the nature of things, nor the causality of actions and their relation to morality, determine how the consequences of these actions will be related to happiness; and the necessary connection of the hope of happiness with the unceasing endeavour to become worthy of happiness, cannot be cognized by reason, if we take nature alone for our guide. I cannot even make the assumption--as the practical interests of morality require--of God, freedom, and immortality, if I do not deprive speculative reason of its pretensions to transcendent insight.