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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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As matter would have been created in vain, were it deprived of a power of resistance, without which no part of it coued preserve a distinct existence, and the whole might be crowded up into a single point: So it is a gross absurdity to suppose, in any government, a right without a remedy, or allow, that the supreme power is shared with the people, without allowing, that it is lawful for them to defend their share against every invader.

 For as princes do actually form treaties among themselves, they must propose some advantage from the execution of them; and the prospect of such advantage for the future must engage them to perform their part, and must establish that law of nature. Consequently, the above so-called law is not a law of nature. Hume was, therefore, wrong in inferring, from the contingency of the determination according to law, the contingency of the law itself; and the passing beyond the conception of a thing to possible experience (which is an a priori proceeding, constituting the objective reality of the conception), he confounded with our synthesis of objects in actual experience, which is always, of course, empirical. For all hoping has happiness for its object and stands in precisely the same relation to the practical and the law of morality as knowing to the theoretical cognition of things and the law of nature. If you can use a word processor,You can manage your own website!  There are therefore certain laws (which are moreover a priori) which make nature possible; and all empirical laws can exist only by means of experience, and by virtue of those primitive laws through which experience itself becomes possible. And this did not happen by means of assistance applied in each particular case (systema assistentiae), but through the unity of the idea of a cause occupied and connected with all substances, in which they necessarily receive, according to the Leibnitzian school, their existence and permanence, consequently also reciprocal correspondence, according to universal laws. Now we have demonstrated this necessity of a free first beginning of a series of phenomena, only in so far as it is required for the comprehension of an origin of the world, all following states being regarded as a succession according to laws of nature alone.