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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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Understanding knows nothing in nature but that which is, or has been, or will be.

 That is to say, there must exist an absolute spontaneity of cause, which of itself originates a series of phenomena which proceeds according to natural laws--consequently transcendental freedom, without which even in the course of nature the succession of phenomena on the side of causes is never complete. This convention is not of the nature of a promise: For even promises themselves, as we shall see afterwards, arise from human conventions. As regards the phenomena or expressions of this will, that is, our actions, we are bound, in obedience to an inviolable maxim, without which reason cannot be employed in the sphere of experience, to explain these in the same way as we explain all the other phenomena of nature, that is to say, according to its unchangeable laws. Since, therefore, this is the ordinary course of human actions, we may conclude, that the laws of justice, being universal and perfectly inflexible, can never be derived from nature, nor be the immediate offspring of any natural motive or inclination. (Retail Value: $29.99) We now proceed to explain the nature of personal identity, which has become so great a question ill philosophy, especially of late years in England, where all the abstruser sciences are studyed with a peculiar ardour and application. They cannot change their natures. This, therefore, being regarded as an undoubted truth, that belief is nothing but a peculiar feeling, different from the simple conception, the next question, that naturally occurs, is, what is the nature of this feeling, or sentiment, and whether it be analogous to any other sentiment of the human mind? This question is important. The regulative principle directs us to presuppose systematic unity absolutely and, consequently, as following from the essential nature of things--but only as a unity of nature, not merely cognized empirically, but presupposed a priori, although only in an indeterminate manner.