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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.

 
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.
 
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 Freedom--independence of the laws of nature--is certainly a deliverance from restraint, but it is also a relinquishing of the guidance of law and rule. Nature, therefore, and transcendental freedom are distinguishable as conformity to law and lawlessness. 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. 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. The transcendental idea of freedom is far from constituting the entire content of the psychological conception so termed, which is for the most part empirical. By confining the view to particular passages, taking these out of their connection and comparing them with one another, it is easy to pick out apparent contradictions, especially in a work written with any freedom of style. 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.