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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 very existence of reason depends upon this freedom; for the voice of reason is not that of a dictatorial and despotic power, it is rather like the vote of the citizens of a free state, every member of which must have the privilege of giving free expression to his doubts, and possess even the right of veto.

 Nature, therefore, and transcendental freedom are distinguishable as conformity to law and lawlessness. 

The assertor of the all-sufficiency of nature in regard to causality (transcendental Physiocracy), in opposition to the doctrine of freedom, would defend his view of the question somewhat in the following manner.

 The strife of dialectic is a necessity of reason, and we cannot but wish that it had been conducted long ere this with that perfect freedom which ought to be its essential condition. If, on the other hand, we were to ask Priestley--a philosopher who had no taste for transcendental speculation, but was entirely devoted to the principles of empiricism--what his motives were for overturning those two main pillars of religion--the doctrines of the freedom of the will and the immortality of the soul (in his view the hope of a future life is but the expectation of the miracle of resurrection)- this philosopher, himself a zealous and pious teacher of religion, could give no other answer than this; I acted in the interest of reason, which always suffers, when certain objects are explained and judged by a reference to other supposed laws than those of material nature--the only laws which we know in a determinate manner.