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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.

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The question of transcendental freedom is purely speculative, and we may therefore set it entirely aside when we come to treat of practical reason.

 
Freedom is in this sense a pure transcendental idea, which, in the first place, contains no empirical element; the object of which, in the second place, cannot be given or determined in any experience, because it is a universal law of the very possibility of experience, that everything which happens must have a cause, that consequently the causality of a cause, being itself something that has happened, must also have a cause.
 Social security number! By confining the view to particular passages, taking these out of their connection and comparing them with one another, it is easy to pick out apparent contradictions, especially in a work written with any freedom of style. 
Now the question is; "Whether, admitting the existence of natural necessity in the world of phenomena, it is possible to consider an effect as at the same time an effect of nature and an effect of freedom--or, whether these two modes of causality are contradictory and incompatible?"
 This faculty, accordingly, enounces laws, which are imperative or objective laws of freedom and which tell us what ought to take place, thus distinguishing themselves from the laws of nature, which relate to that which does take place. Nay, more, I have not even aimed at demonstrating the possibility of freedom; for this too would have been a vain endeavour, inasmuch as it is beyond the power of the mind to cognize the possibility of a reality or of a causal power by the aid of mere a priori conceptions. There is no such thing as freedom, but everything in the world happens solely according to the laws of nature. 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. If we permit ourselves to be deceived by the illusion of transcendental idealism, we shall find that neither nature nor freedom exists.