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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 idea of a moral world has, therefore, objective reality, not as referring to an object of intelligible intuition--for of such an object we can form no conception whatever--but to the world of sense--conceived, however, as an object of pure reason in its practical use--and to a corpus mysticum of rational beings in it, in so far as the liberum arbitrium of the individual is placed, under and by virtue of moral laws, in complete systematic unity both with itself and with the freedom of all others. - 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.
A constitution of the greatest possible human freedom according to laws, by which the liberty of every individual can consist with the liberty of every other (not of the greatest possible happiness, for this follows necessarily from the former), is, to say the least, a necessary idea, which must be placed at the foundation not only of the first plan of the constitution of a state, but of all its laws. 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. The idea of transcendental freedom, on the contrary, requires that reason--in relation to its causal power of commencing a series of phenomena--should be independent of all sensuous determining causes; and thus it seems to be in opposition to the law of nature and to all possible experience. 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.