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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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We may certainly collect from phenomena a law, according to which this or that usually happens, but the element of necessity is not to be found in it.

 I call the world a moral world, in so far as it may be in accordance with all the ethical laws--which, by virtue of the freedom of reasonable beings, it can be, and according to the necessary laws of morality it ought to be. These dynamical laws are, however, constitutive in relation to experience, inasmuch as they render the conceptions without which experience could not exist possible a priorI. But the principles of pure reason cannot be constitutive even in regard to empirical conceptions, because no sensuous schema corresponding to them can be discovered, and they cannot therefore have an object in concreto. Accordingly, the analytic of principles will be merely a canon for the faculty of judgement, for the instruction of this faculty in its application to phenomena of the pure conceptions of the understanding, which contain the necessary condition for the establishment of a priori laws. 
On the other band, if we take our stand on moral unity as a necessary law of the universe, and from this point of view consider what is necessary to give this law adequate efficiency and, for us, obligatory force, we must come to the conclusion that there is one only supreme will, which comprehends all these laws in itself.
 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. 
Hence he concluded that this law does not derive its authority from its universality and necessity, but merely from its general applicability in the course of experience, and a kind of subjective necessity thence arising, which he termed habit.
 

Categories are conceptions which prescribe laws a priori to phenomena, consequently to nature as the complex of all phenomena (natura materialiter spectata).

 In one word, they must be cosmological and relate to empirical laws. On the other hand, we have seen in our discussion of transcendental logic, that, although we can never proceed immediately beyond the content of the conception which is given us, we can always cognize completely a priori--in relation, however, to a third term, namely, possible experience--the law of its connection with other things.