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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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The idea of transcendental freedom, on the contrary, requires that reason--in relation to its causal power of commencing a series of phenomena--should be independent of all sensuous determining causes; and thus it seems to be in opposition to the law of nature and to all possible experience.

 For, if freedom were determined according to laws, it would be no longer freedom, but merely nature. For it was these very laws, the internal practical necessity of which led us to the hypothesis of an independent cause, or of a wise ruler of the universe, who should give them effect. 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. Hence also the moral laws are universally regarded as commands, which they could not be did they not connect a priori adequate consequences with their dictates, and thus carry with them promises and threats. All that we do, and ought to do, is to follow out the physico-mechanical connection in nature according to general laws, with the hope of discovering, sooner or later, the teleological connection also.  We have now run over the three fundamental laws of nature, that of the stability of possession, of its transference by consent, and of the performance of promises. 
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.
 Thus not only does teleology, which ought to aid in the completion of unity in accordance with general laws, operate to the destruction of its influence, but it hinders reason from attaining its proper aim, that is, the proof, upon natural grounds, of the existence of a supreme intelligent cause. If we prefer examples, which are real, to such as are feigned, we may consider the following one, which is to be met with In almost every writer, that has treated of the laws of nature.