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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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It is especially remarkable that the practical conception of freedom is based upon the transcendental idea, and that the question of the possibility of the former is difficult only as it involves the consideration of the truth of the latter. 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. 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. Where the royal family is excluded, it is from a refinement in politics, which makes people sensible of their propensity to chuse a sovereign in that family, and gives them a jealousy of their liberty, lest their new monarch, aided by this propensity, should establish his family, and destroy the freedom of elections for the future. 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. But this systematic unity of ends in this world of intelligences- which, as mere nature, is only a world of sense, but, as a system of freedom of volition, may be termed an intelligible, that is, moral world (regnum gratiae)--leads inevitably also to the teleological unity of all things which constitute this great whole, according to universal natural laws--just as the unity of the former is according to universal and necessary moral laws--and unites the practical with the speculative reason.