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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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There is no such thing as freedom, but everything in the world happens solely according to the laws of nature.

 From the inability of reason to establish this principle as a necessary law for the acquisition of all experience, he inferred the nullity of all the attempts of reason to pass the region of the empirical. For, if freedom were determined according to laws, it would be no longer freedom, but merely nature. For they are not based upon experience and its known laws; and, without experience, they are a merely arbitrary conjunction of thoughts, which, though containing no internal contradiction, has no claim to objective reality, neither, consequently, to the possibility of such an object as is thought in these conceptions. Now, if it can be shown that the three kinds of transcendental ideas (psychological, cosmological, and theological), although not relating directly to any object nor determining it, do nevertheless, on the supposition of the existence of an ideal object, produce systematic unity in the laws of the empirical employment of the reason, and extend our empirical cognition, without ever being inconsistent or in opposition with it- it must be a necessary maxim of reason to regulate its procedure according to these ideas. But this systematic unity of ends in this world of intelligences- which, as mere nature, is only a world of sense, but, as a system of freedom of volition, may be termed an intelligible, that is, moral world (regnum gratiae)--leads inevitably also to the teleological unity of all things which constitute this great whole, according to universal natural laws--just as the unity of the former is according to universal and necessary moral laws--and unites the practical with the speculative reason. If at the foundation of our pure rational cognition of thinking beings there lay more than the mere Cogito--if we could likewise call in aid observations on the play of our thoughts, and the thence derived natural laws of the thinking self, there would arise an empirical psychology which would be a kind of physiology of the internal sense and might possibly be capable of explaining the phenomena of that sense. It is the voluntary convention and artifice of men, which makes the first interest take place; and therefore those laws of justice are so far to be considered as artifrial. For this wonderful faculty, which the consciousness of the moral law in me reveals, would present me with a principle of the determination of my own existence which is purely intellectual--but by what predicates? In the case of sensuous objects, this is attained by their connection according to empirical laws with some one of my perceptions; but there is no means of cognizing the existence of objects of pure thought, because it must be cognized completely a priorI. But all our knowledge of existence (be it immediately by perception, or by inferences connecting some object with a perception) belongs entirely to the sphere of experience--which is in perfect unity with itself; and although an existence out of this sphere cannot be absolutely declared to be impossible, it is a hypothesis the truth of which we have no means of ascertaining. Get a NextCard Visa in 30 seconds !!!!