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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 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. 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 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. The laws of freedom or of free will are hence termed practical laws. We have found, it is true, that the systematic unity of nature could not be established according to speculative principles of reason, because, while reason possesses a causal power in relation to freedom, it has none in relation to the whole sphere of nature; and, while moral principles of reason can produce free actions, they cannot produce natural laws. 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. A friend of mine who was a science and health researcher at the University of Chicago, just died this past year of colon cancer at 42. 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.