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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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For the law of reason which requires us to seek for this unity is a necessary law, inasmuch as without it we should not possess a faculty of reason, nor without reason a consistent and self-accordant mode of employing the understanding, nor, in the absence of this, any proper and sufficient criterion of empirical truth. Transcendental freedom is therefore opposed to the natural law of cause and effect, and such a conjunction of successive states in effective causes is destructive of the possibility of unity in experience and for that reason not to be found in experience--is consequently a mere fiction of thought. Causality according to the laws of nature, is not the only causality operating to originate the phenomena of the world. In relation, however, to the principle, whereby reason sets bounds to a freedom which is in itself without law, and consequently when we attend merely to their form, they may be considered as pure conceptions of reason. 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. The ink is just as good as the name brand that I was using. The whole course of our life must be subject to moral maxims; but this is impossible, unless with the moral law, which is a mere idea, reason connects an efficient cause which ordains to all conduct which is in conformity with the moral law an issue either in this or in another life, which is in exact conformity with our highest aims. For reason is not a phenomenon, and therefore not subject to sensuous conditions; and, consequently, even in relation to its causality, the sequence or conditions of time do not influence reason, nor can the dynamical law of nature, which determines the sequence of time according to certain rules, be applied to it. For this conception demands that something, A, should be of such a nature that something else, B, should follow from it necessarily, and according to an absolutely universal law.