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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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But it is no stumbling-block in the way, even assuming the idea to be a pure fiction, to admit that there are some natural causes in the possession of a faculty which is not empirical, but intelligible, inasmuch as it is not determined to action by empirical conditions, but purely and solely upon grounds brought forward by the understanding--this action being still, when the cause is phenomenized, in perfect accordance with the laws of empirical causality.

 The proposition therefore--if all causality is possible only in accordance with the laws of nature--is, when stated in this unlimited and general manner, self-contradictory. Yes, you may do so; but at the same time you must regard it as indifferent, whether it is asserted that divine wisdom has disposed all things in conformity with his highest aims, or that the idea of supreme wisdom is a regulative principle in the investigation of nature, and at the same time a principle of the systematic unity of nature according to general laws, even in those cases where we are unable to discover that unity. 
For the sceptical method aims at certainty, by endeavouring to discover in a conflict of this kind, conducted honestly and intelligently on both sides, the point of misunderstanding; just as wise legislators derive, from the embarrassment of judges in lawsuits, information in regard to the defective and ill-defined parts of their statutes.
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  • No action would begin or cease to be in this subject; it would consequently be free from the law of all determination of time--the law of change, namely, that everything which happens must have a cause in the phenomena of a preceding state.
 In this respect, however, that law of nature, concerning the performance of promises, is only comprized along with the rest; and its exact observance is to be considered as an effect of the institution of government, and not the obedience to government as an effect of the obligation of a promise. Now this again presupposes, in conformity with the law of nature, a previous condition and its causality, and this another anterior to the former, and so on. We then see how it does not involve any contradiction to assert, on the one hand, that the will, in the phenomenal sphere--in visible action--is necessarily obedient to the law of nature, and, in so far, not free; and, on the other hand, that, as belonging to a thing in itself, it is not subject to that law, and, accordingly, is free. But when these titles are mingled and opposed in different degrees, they often occasion perplexity; and are less capable of solution from the arguments of lawyers and philosophers, than from the swords of the soldiery. But, on the other hand, they are capable of an admirable and indispensably necessary application to objects--as regulative ideas, directing the understanding to a certain aim, the guiding lines towards which all its laws follow, and in which they all meet in one point.