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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 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. For, while in the consideration of freedom in the former antinomy, the thing itself--the cause (substantia phaenomenon)--was regarded as belonging to the series of conditions, and only its causality to the intelligible world--we are obliged in the present case to cogitate this necessary being as purely intelligible and as existing entirely apart from the world of sense (as an ens extramundanum); for otherwise it would be subject to the phenomenal law of contingency and dependence. 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. The question, then, suggests itself, whether freedom is possible; and, if it is, whether it can consist with the universality of the natural law of causality; and, consequently, whether we enounce a proper disjunctive proposition when we say; "Every effect must have its origin either in nature or in freedom," or whether both cannot exist together in the same event in different relations. 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 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. 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.