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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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It is not, however, a constitutive principle, determining an object to which it directly relates; it is merely a regulative principle or maxim, advancing and strengthening the empirical exercise of reason, by the opening up of new paths of which the understanding is ignorant, while it never conflicts with the laws of its exercise in the sphere of experience.

 - Only 1 of each keyword or phrase available A constitution of the greatest possible human freedom according to laws, by which the liberty of every individual can consist with the liberty of every other (not of the greatest possible happiness, for this follows necessarily from the former), is, to say the least, a necessary idea, which must be placed at the foundation not only of the first plan of the constitution of a state, but of all its laws. Before objects, are given to me, that is, a priori, I must presuppose in myself laws of the understanding which are expressed in conceptions a priorI. To these conceptions, then, all the objects of experience must necessarily conform. The invention of the law of nature, concerning the stability of possession, has already rendered men tolerable to each other; that of the transference of property and possession by consent has begun to render them mutually advantageous: But still these laws of nature, however strictly observed, are not sufficient to render them so serviceable to each other, as by nature they are fitted to become. 
Our Critique must have fully convinced the reader that, although metaphysics cannot form the foundation of religion, it must always be one of its most important bulwarks, and that human reason, which naturally pursues a dialectical course, cannot do without this science, which checks its tendencies towards dialectic and, by elevating reason to a scientific and clear self-knowledge, prevents the ravages which a lawless speculative reason would infallibly commit in the sphere of morals as well as in that of religion.
 
  • Nay, more, reason itself cannot cogitate them as according with the general laws of experience.
 It is plain that, if all causality in the world of sense were natural--and natural only--every event would be determined by another according to necessary laws, and that, consequently, phenomena, in so far as they determine the will, must necessitate every action as a natural effect from themselves; and thus all practical freedom would fall to the ground with the transcendental idea. If, then, everything happens solely in accordance with the laws of nature, there cannot be any real first beginning of things, but only a subaltern or comparative beginning.