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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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In proximity with such a lawless faculty of freedom, a system of nature is hardly cogitable; for the laws of the latter would be continually subject to the intrusive influences of the former, and the course of phenomena, which would otherwise proceed regularly and uniformly, would become thereby confused and disconnected.

 

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.

 If this were not the case, the causality of reason would be subservient to the natural law of phenomena, which determines them according to time, and as a series of causes and effects in time; it would consequently cease to be freedom and become a part of nature. 
  • There are only two modes of causality cogitable--the causality of nature or of freedom.
 [*Footnote; The science of Metaphysics has for the proper object of its inquiries only three grand ideas; GOD, FREEDOM, and IMMORTALITY, and it aims at showing, that the second conception, conjoined with the first, must lead to the third, as a necessary conclusion. It requires us, in the explanation of given phenomena (in the regress or ascent in the series), to proceed as if the series were infinite in itself, that is, were prolonged in indefinitum,; while on the other hand, where reason is regarded as itself the determining cause (in the region of freedom), we are required to proceed as if we had not before us an object of sense, but of the pure understanding.