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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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This second law may therefore rest upon mere ideas of pure reason, and may be cognized a priorI. I assume that there are pure moral laws which determine, entirely a priori (without regard to empirical motives, that is, to happiness), the conduct of a rational being, or in other words, to use which it makes of its freedom, and that these laws are absolutely imperative (not merely hypothetically, on the supposition of other empirical ends), and therefore in all respects necessary. But in this case, laws are nothing more than limitations of our freedom upon conditions under which it subsists in perfect harmony with itself; they consequently have for their object that which is completely our own work, and of which we ourselves may be the cause by means of these conceptions. We shall study freedom under the teleological unity which accords with principles of reason; we shall look upon ourselves as acting in conformity with the divine will only in so far as we hold sacred the moral law which reason teaches us from the nature of actions themselves, and we shall believe that we can obey that will only by promoting the weal of the universe in ourselves and in others. - Nature, therefore, and transcendental freedom are distinguishable as conformity to law and lawlessness.
It is very soothing, especially for people with arthritis and fibromyalgia. 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 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. It is sufficient, at present, to remark that, as the complete and unbroken connection of phenomena is an unalterable law of nature, freedom is impossible--on the supposition that phenomena are absolutely real.