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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 law of specification may be thus expressed; entium varietates non temere sunt minuendae.

 For, in this case, it is quite foreign and unessential to the nature of things, and cannot be cognized from the general laws of nature. This something we cannot, following the analogy of a real substance, cogitate otherwise than as the cause of all things operating in accordance with rational laws, if we regard it as an individual object; although we should rest contented with the idea alone as a regulative principle of reason, and make no attempt at completing the sum of the conditions imposed by thought. For, not to mention that such an argument would not have a transcendental character, nor have been limited to the discussion of pure conceptions--all attempts at inferring from experience what cannot be cogitated in accordance with its laws, must ever be unsuccessful. At the lowest price we can find!  The question, then, suggests itself, whether freedom is possible; and, if it is, whether it can consist with the universality of the natural law of causality; and, consequently, whether we enounce a proper disjunctive proposition when we say; "Every effect must have its origin either in nature or in freedom," or whether both cannot exist together in the same event in different relations. 

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.

 All laws respecting the regress from effects to causes, all synthetical additions to our knowledge relate solely to possible experience and the objects of the sensuous world, and, apart from them, are without significance.