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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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If this were not the case, the causality of reason would be subservient to the natural law of phenomena, which determines them according to time, and as a series of causes and effects in time; it would consequently cease to be freedom and become a part of nature. This synthetical and a priori determined unity in relation of perceptions in time is therefore the rule; "All empirical determinations of time must be subject to rules of the general determination of time"; and the analogies of experience, of which we are now about to treat, must be rules of this nature. This image of fear naturally converts into the thing itself, and gives us a real apprehension of evil, as the mind always forms its judgments more from its present disposition than from the nature of its objects. It is very remarkable, although naturally it could not have been otherwise, that, in the infancy of philosophy, the study of the nature of God and the constitution of a future world formed the commencement, rather than the conclusion, as we should have it, of the speculative efforts of the human mind. [*Footnote; Nature, understood adjective (formaliter), signifies the complex of the determinations of a thing, connected according to an internal principle of causality. And even this correction is susceptible of a new correction, and of different degrees of exactness, according to the nature of the instrument, by which we measure the bodies, and the care which we employ in the comparison. - But this, taking its rise in moral order as a unity founded on the essence of freedom, and not accidentally instituted by external commands, establishes the teleological view of nature on grounds which must be inseparably connected with the internal possibility of things.
The so-called proof of the simple nature of the soul from the unity of apperception, is a very plausible one. The regulative principle directs us to presuppose systematic unity absolutely and, consequently, as following from the essential nature of things--but only as a unity of nature, not merely cognized empirically, but presupposed a priori, although only in an indeterminate manner. That is, reason desires to be able to represent all the determinations of the internal sense as existing in one subject, all powers as deduced from one fundamental power, all changes as mere varieties in the condition of a being which is permanent and always the same, and all phenomena in space as entirely different in their nature from the procedure of thought.