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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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For, granting that certain responsibilities lie upon us, which, as based on the ideas of reason, deserve to be respected and submitted to, although they are incapable of a real or practical application to our nature, or, in other words, would be responsibilities without motives, except upon the supposition of a Supreme Being to give effect and influence to the practical laws; in such a case we should be bound to obey our conceptions, which, although objectively insufficient, do, according to the standard of reason, preponderate over and are superior to any claims that may be advanced from any other quarter.

 In the latter case, indeed, the conception of a cause so plainly involves the conception of a necessity of connection with an effect, and of a strict universality of the law, that the very notion of a cause would entirely disappear, were we to derive it, like Hume, from a frequent association of what happens with that which precedes; and the habit thence originating of connecting representations--the necessity inherent in the judgement being therefore merely subjective. We find that reason perpetually comes to a stand, when it attempts to gain a priori the perception even of those laws which the most common experience confirms. General logic is called applied, when it is directed to the laws of the use of the understanding, under the subjective empirical conditions which psychology teaches us. In this case, nature is the complete and all-sufficient cause of every event; and condition and conditioned, cause and effect are contained in the same series, and necessitated by the same law. This is not a capsule or tablet. I call the world a moral world, in so far as it may be in accordance with all the ethical laws--which, by virtue of the freedom of reasonable beings, it can be, and according to the necessary laws of morality it ought to be. In order to arrive at the solution of this question, we must inquire whether the principles of pure reason, which prescribe a priori the law, necessarily also connect this hope with it.