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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

We cannot, therefore, escape the responsibility of at least a critical solution of the questions of reason, by complaints of the limited nature of our faculties, and the seemingly humble confession that it is beyond the power of our reason to decide, whether the world has existed from all eternity or had a beginning--whether it is infinitely extended, or enclosed within certain limits--whether anything in the world is simple, or whether everything must be capable of infinite divisibility--whether freedom can originate phenomena, or whether everything is absolutely dependent on the laws and order of nature--and, finally, whether there exists a being that is completely unconditioned and necessary, or whether the existence of everything is conditioned and consequently dependent on something external to itself, and therefore in its own nature contingent.

If this were not the case, the causality of reason would be subservient to the natural law of phenomena, which determines them according to time, and as a series of causes and effects in time; it would consequently cease to be freedom and become a part of nature. I should be justified, however, in applying these conceptions, in regard to their practical use, which is always directed to objects of experience--in conformity with their analogical significance when employed theoretically--to freedom and its subject. But in this case, laws are nothing more than limitations of our freedom upon conditions under which it subsists in perfect harmony with itself; they consequently have for their object that which is completely our own work, and of which we ourselves may be the cause by means of these conceptions. These unavoidable problems of mere pure reason are God, freedom (of will), and immortality. Let us take your source material (audio, video) and transcribe it into CLEAN, ACCURATE, and PROFESSIONAL text format. The transcendental idea of freedom is far from constituting the entire content of the psychological conception so termed, which is for the most part empirical. Freedom--independence of the laws of nature--is certainly a deliverance from restraint, but it is also a relinquishing of the guidance of law and rule. In proximity with such a lawless faculty of freedom, a system of nature is hardly cogitable; for the laws of the latter would be continually subject to the intrusive influences of the former, and the course of phenomena, which would otherwise proceed regularly and uniformly, would become thereby confused and disconnected.