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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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Now, although we must say of the transcendental conceptions of reason, "they are only ideas," we must not, on this account, look upon them as superfluous and nugatory.

 I do not mean by this a criticism of books and systems, but a critical inquiry into the faculty of reason, with reference to the cognitions to which it strives to attain without the aid of experience; in other words, the solution of the question regarding the possibility or impossibility of metaphysics, and the determination of the origin, as well as of the extent and limits of this science. What is the cause of this unavoidable step on the part of reason, of admitting that some one among all existing things must be necessary, while it falls back from the assertion of the existence of such a being as from an abyss? 

Virtue, genius, power, and riches are for this reason associated with height and sublimity; as poverty, slavery, and folly are conjoined with descent and lowness.

 

Experience demonstrates to us the existence of practical freedom as one of the causes which exist in nature, that is, it shows the causal power of reason in the determination of the will.

 Civil judges, who have not this liberty, but are obliged to give a decisive sentence on some one side, are often at a loss how to determine, and are necessitated to proceed on the most frivolous reasons in the world. Thus the antinomy of pure reason in its cosmological ideas disappears. How much is the result of the action of free will, how much is to be ascribed to nature and to blameless error, or to a happy constitution of temperament (merito fortunae), no one can discover, nor, for this reason, determine with perfect justice.] The minor contains an experience, the major reasons from a general experience to the existence of a necessary being.* Thus this argument really begins at experience, and is not completely a priori, or ontological.