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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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In the above case, then, every sensuous object would possess an empirical character, which guaranteed that its actions, as phenomena, stand in complete and harmonious connection, conformably to unvarying natural laws, with all other phenomena, and can be deduced from these, as conditions, and that they do thus, in connection with these, constitute a series in the order of nature.

 And thus nature and freedom, each in the complete and absolute signification of these terms, can exist, without contradiction or disagreement, in the same action to I am sensible, that generally speaking, the representations of this quality have been carried much too far; and that the descriptions, which certain philosophers delight so much to form of mankind in this particular, are as wide of nature as any accounts of monsters, which we meet with in fables and romances. As it is the nature of doubt to cause a variation in the thought, and transport us suddenly from one idea to another, it must of consequence be the occasion of pain. So far, therefore, our civil duties are connected with our natural, that the former are invented chiefly for the sake of the latter; and that the principal object of government is to constrain men to observe the laws of nature. If we can, in addition to this, develop the subjective causes of the judgement, which we have taken for its objective grounds, and thus explain the deceptive judgement as a phenomenon in our mind, apart altogether from the objective character of the object, we can then expose the illusion and need be no longer deceived by it, although, if its subjective cause lies in our nature, we cannot hope altogether to escape its influence. If nature be opposed to miracles, not only the distinction betwixt vice and virtue is natural, but also every event, which has ever happened in the world, EXCEPTING THOSE MIRACLES, ON WHICH OUR RELIGION IS FOUNDED.