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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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For it cannot be alleged that, instead of the laws of nature, laws of freedom may be introduced into the causality of the course of nature. The transcendental speculation of reason relates to three things; the freedom of the will, the immortality of the soul, and the existence of God.
The endless disputes of a dogmatizing reason compel us to look for some mode of arriving at a settled decision by a critical investigation of reason itself; just as Hobbes maintains that the state of nature is a state of injustice and violence, and that we must leave it and submit ourselves to the constraint of law, which indeed limits individual freedom, but only that it may consist with the freedom of others and with the common good of all. Freedom has been considered in the foregoing remarks only as a transcendental idea, by means of which reason aims at originating a series of conditions in the world of phenomena with the help of that which is sensuously unconditioned, involving itself, however, in an antinomy with the laws which itself prescribes for the conduct of the understanding. Now in an intelligible, that is, in the moral world, in the conception of which we make abstraction of all the impediments to morality (sensuous desires), such a system of happiness, connected with and proportioned to morality, may be conceived as necessary, because freedom of volition--partly incited, and partly restrained by moral laws--would be itself the cause of general happiness; and thus rational beings, under the guidance of such principles, would be themselves the authors both of their own enduring welfare and that of others. The reader must be careful to remark that my intention in the above remarks has not been to prove the actual existence of freedom, as a faculty in which resides the cause of certain sensuous phenomena.