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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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For at what precise degree human nature must stop in its progress, and how wide must be the chasm which must necessarily exist between the idea and its realization, are problems which no one can or ought to determine- and for this reason, that it is the destination of freedom to overstep all assigned limits between itself and the idea.

 This philosopher found his ideas especially in all that is practical,* that is, which rests upon freedom, which in its turn ranks under cognitions that are the peculiar product of reason. 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. But this systematic unity of ends in this world of intelligences- which, as mere nature, is only a world of sense, but, as a system of freedom of volition, may be termed an intelligible, that is, moral world (regnum gratiae)--leads inevitably also to the teleological unity of all things which constitute this great whole, according to universal natural laws--just as the unity of the former is according to universal and necessary moral laws--and unites the practical with the speculative reason. For if phenomena are things in themselves, freedom is impossible. 
In relation, however, to the principle, whereby reason sets bounds to a freedom which is in itself without law, and consequently when we attend merely to their form, they may be considered as pure conceptions of reason.
 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. It requires us, in the explanation of given phenomena (in the regress or ascent in the series), to proceed as if the series were infinite in itself, that is, were prolonged in indefinitum,; while on the other hand, where reason is regarded as itself the determining cause (in the region of freedom), we are required to proceed as if we had not before us an object of sense, but of the pure understanding. One of the people you send this to may send out 100,000 or more e-mails and your name will be on every one of them. Hence those philosophers who adhere to the common opinion on this subject can never succeed in reconciling the ideas of nature and freedom. 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.