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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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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 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. 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. For, while in the consideration of freedom in the former antinomy, the thing itself--the cause (substantia phaenomenon)--was regarded as belonging to the series of conditions, and only its causality to the intelligible world--we are obliged in the present case to cogitate this necessary being as purely intelligible and as existing entirely apart from the world of sense (as an ens extramundanum); for otherwise it would be subject to the phenomenal law of contingency and dependence. The laws of freedom or of free will are hence termed practical laws. That is to say, there must exist an absolute spontaneity of cause, which of itself originates a series of phenomena which proceeds according to natural laws--consequently transcendental freedom, without which even in the course of nature the succession of phenomena on the side of causes is never complete. Meet us - we want to get together as soon as possible.