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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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Nature, therefore, and transcendental freedom are distinguishable as conformity to law and lawlessness.

 But in this case, laws are nothing more than limitations of our freedom upon conditions under which it subsists in perfect harmony with itself; they consequently have for their object that which is completely our own work, and of which we ourselves may be the cause by means of these conceptions. The question of transcendental freedom is purely speculative, and we may therefore set it entirely aside when we come to treat of practical reason. A causality of freedom is also necessary to account fully for these phenomena. It is sufficient, at present, to remark that, as the complete and unbroken connection of phenomena is an unalterable law of nature, freedom is impossible--on the supposition that phenomena are absolutely real. Just listen to these testimonials from REAL people who have used our specially formulated body wraps: The idea of a moral world has, therefore, objective reality, not as referring to an object of intelligible intuition--for of such an object we can form no conception whatever--but to the world of sense--conceived, however, as an object of pure reason in its practical use--and to a corpus mysticum of rational beings in it, in so far as the liberum arbitrium of the individual is placed, under and by virtue of moral laws, in complete systematic unity both with itself and with the freedom of all others. 
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.
  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.