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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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I call the world a moral world, in so far as it may be in accordance with all the ethical laws--which, by virtue of the freedom of reasonable beings, it can be, and according to the necessary laws of morality it ought to be.

 When I hear that the freedom of the will, the hope of a future life, and the existence of God have been overthrown by the arguments of some able writer, I feel a strong desire to read his book; for I expect that he will add to my knowledge and impart greater clearness and distinctness to my views by the argumentative power shown in his writings. [*Footnote; The science of Metaphysics has for the proper object of its inquiries only three grand ideas; GOD, FREEDOM, and IMMORTALITY, and it aims at showing, that the second conception, conjoined with the first, must lead to the third, as a necessary conclusion. 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. That is to say, there must exist an absolute spontaneity of cause, which of itself originates a series of phenomena which proceeds according to natural laws--consequently transcendental freedom, without which even in the course of nature the succession of phenomena on the side of causes is never complete. That is to say, there must exist an absolute spontaneity of cause, which of itself originates a series of phenomena which proceeds according to natural laws--consequently transcendental freedom, without which even in the course of nature the succession of phenomena on the side of causes is never complete. There are millions of kids expecting these for the Holiday season, lets hope somebody gets them in or Santa may be in trouble! 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. I should be justified, however, in applying these conceptions, in regard to their practical use, which is always directed to objects of experience--in conformity with their analogical significance when employed theoretically--to freedom and its subject. 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. The intelligible character, of which the former is but the sensuous schema, knows no before or after; and every action, irrespective of the time-relation in which it stands with other phenomena, is the immediate effect of the intelligible character of pure reason, which, consequently, enjoys freedom of action, and is not dynamically determined either by internal or external preceding conditions.