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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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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.

 That this antinomy is based upon a mere illusion, and that nature and freedom are at least not opposed--this was the only thing in our power to prove, and the question which it was our task to solve. Experience demonstrates to us the existence of practical freedom as one of the causes which exist in nature, that is, it shows the causal power of reason in the determination of the will. IMPORTANT - DO NOT alter the names of the people who are listed next to each report, or their sequence on the list, in any way other than what is instructed below in steps 1 through 6 or you will lose out on the majority of your profits. I appeal to the most obstinate dogmatist, whether the proof of the continued existence of the soul after death, derived from the simplicity of its substance; of the freedom of the will in opposition to the general mechanism of nature, drawn from the subtle but impotent distinction of subjective and objective practical necessity; or of the existence of God, deduced from the conception of an ens realissimum--the contingency of the changeable, and the necessity of a prime mover, has ever been able to pass beyond the limits of the schools, to penetrate the public mind, or to exercise the slightest influence on its convictions. The second takes no account of our desires or the means of satisfying them, and regards only the freedom of a rational being, and the necessary conditions under which alone this freedom can harmonize with the distribution of happiness according to principles. The question of transcendental freedom is purely speculative, and we may therefore set it entirely aside when we come to treat of practical reason. 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. The laws of freedom or of free will are hence termed practical laws.