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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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Where the royal family is excluded, it is from a refinement in politics, which makes people sensible of their propensity to chuse a sovereign in that family, and gives them a jealousy of their liberty, lest their new monarch, aided by this propensity, should establish his family, and destroy the freedom of elections for the future.

 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. The strife of dialectic is a necessity of reason, and we cannot but wish that it had been conducted long ere this with that perfect freedom which ought to be its essential condition. 
Hence those philosophers who adhere to the common opinion on this subject can never succeed in reconciling the ideas of nature and freedom.
 Freedom--independence of the laws of nature--is certainly a deliverance from restraint, but it is also a relinquishing of the guidance of law and rule. 

There is no such thing as freedom, but everything in the world happens solely according to the laws of nature.

 In like manner, it cannot be doubted that the clear exhibition of duties in opposition to all the claims of inclination, gives rise to the consciousness of freedom, and that the glorious order, beauty, and providential care, everywhere displayed in nature, give rise to the belief in a wise and great Author of the Universe. The question of the possibility of freedom does indeed concern psychology; but, as it rests upon dialectical arguments of pure reason, its solution must engage the attention of transcendental philosophy. I have to remark, in the first place, that at present I treat of the conception of freedom in the practical sense only, and set aside the corresponding transcendental conception, which cannot be employed as a ground of explanation in the phenomenal world, but is itself a problem for pure reason.