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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. Natural theology infers the attributes and the existence of an author of the world, from the constitution of, the order and unity observable in, the world, in which two modes of causality must be admitted to exist--those of nature and freedom. Today, he would feel convinced that the human will is free; to-morrow, considering the indissoluble chain of nature, he would look on freedom as a mere illusion and declare nature to be all-in-all. 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. I call the world a moral world, in so far as it may be in accordance with all the ethical laws--which, by virtue of the freedom of reasonable beings, it can be, and according to the necessary laws of morality it ought to be. So far as relates to this empirical character, therefore, there can be no freedom; and it is only in the light of this character that we can consider the human will, when we confine ourselves to simple observation and, as is the case in anthropology, institute a physiological investigation of the motive causes of human actions. That this antinomy is based upon a mere illusion, and that nature and freedom are at least not opposed--this was the only thing in our power to prove, and the question which it was our task to solve. If you don't believe us, just read their terms and conditions.