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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 we are not speaking here of an absolutely first beginning in relation to time, but as regards causality alone.

 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. A belief in the reciprocal causality of phenomena is necessary, if we are required to look for and to present the natural conditions of natural events, that is to say, their causes. Thus the acting subject, as a causal phenomenon, would continue to preserve a complete connection with nature and natural conditions; and the phenomenon only of the subject (with all its phenomenal causality) would contain certain conditions, which, if we ascend from the empirical to the transcendental object, must necessarily be regarded as intelligible. 
As regards the category of community, it may easily be inferred that, as the pure categories of substance and causality are incapable of a definition and explanation sufficient to determine their object without the aid of intuition, the category of reciprocal causality in the relation of substances to each other (commercium) is just as little susceptible thereof.
 We must understand, on the contrary, by the term freedom, in the cosmological sense, a faculty of the spontaneous origination of a state; the causality of which, therefore, is not subordinated to another cause determining it in time. Our endeavour to reach, not the unconditioned causality, but the unconditioned existence, of substance. It declares, in the name of these ideas, certain actions to be necessary which nevertheless have not taken place and which perhaps never will take place; and yet presupposes that it possesses the faculty of causality in relation to these actions. 
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