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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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The transcendental speculation of reason relates to three things; the freedom of the will, the immortality of the soul, and the existence of God.

 But it is undoubtedly always beneficial to leave the investigating, as well as the critical reason, in perfect freedom, and permit it to take charge of its own interests, which are advanced as much by its limitation, as by its extension of its views, and which always suffer by the interference of foreign powers forcing it, against its natural tendencies, to bend to certain preconceived designs. It is plain that, if all causality in the world of sense were natural--and natural only--every event would be determined by another according to necessary laws, and that, consequently, phenomena, in so far as they determine the will, must necessitate every action as a natural effect from themselves; and thus all practical freedom would fall to the ground with the transcendental idea. The reader must be careful to remark that my intention in the above remarks has not been to prove the actual existence of freedom, as a faculty in which resides the cause of certain sensuous phenomena. It is plain that, if all causality in the world of sense were natural--and natural only--every event would be determined by another according to necessary laws, and that, consequently, phenomena, in so far as they determine the will, must necessitate every action as a natural effect from themselves; and thus all practical freedom would fall to the ground with the transcendental idea. It requires us, in the explanation of given phenomena (in the regress or ascent in the series), to proceed as if the series were infinite in itself, that is, were prolonged in indefinitum,; while on the other hand, where reason is regarded as itself the determining cause (in the region of freedom), we are required to proceed as if we had not before us an object of sense, but of the pure understanding. I cannot even make the assumption--as the practical interests of morality require--of God, freedom, and immortality, if I do not deprive speculative reason of its pretensions to transcendent insight. 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. New Findout About Anyone Fast Now!  The root of these contradictions, which lies in the nature of human reason, must be destroyed; and this can only be done by giving it, in the first instance, freedom to grow, nay, by nourishing it, that it may send out shoots, and thus betray its own existence. So far as relates to this empirical character, therefore, there can be no freedom; and it is only in the light of this character that we can consider the human will, when we confine ourselves to simple observation and, as is the case in anthropology, institute a physiological investigation of the motive causes of human actions.