| Before attempting this solution, a task which transcendental philosophy cannot decline, it will be advisable to make a remark with regard to its procedure in the settlement of the question. |
| If phenomena were things in themselves, and time and space forms of the existence of things, condition and conditioned would always be members of the same series; and thus would arise in the present case the antinomy common to all transcendental ideas--that their series is either too great or too small for the understanding. |
| The dynamical ideas, which we are about to discuss in this and the following section, possess the peculiarity of relating to an object, not considered as a quantity, but as an existence; and thus, in the discussion of the present question, we may make abstraction of the quantity of the series of conditions, and consider merely the dynamical relation of the condition to the conditioned. |
| 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 principle of an unbroken connection between all events in the phenomenal world, in accordance with the unchangeable laws of nature, is a well-established principle of transcendental analytic which admits of no exception. |
| The question, therefore, is; "Whether an effect, determined according to the laws of nature, can at the same time be produced by a free agent, or whether freedom and nature mutually exclude each other?" And here, the common but fallacious hypothesis of the absolute reality of phenomena manifests its injurious influence in embarrassing the procedure of reason. |
| For if phenomena are things in themselves, freedom is impossible. |
| In this case, nature is the complete and all-sufficient cause of every event; and condition and conditioned, cause and effect are contained in the same series, and necessitated by the same law. |
| If, on the contrary, phenomena are held to be, as they are in fact, nothing more than mere representations, connected with each other in accordance with empirical laws, they must have a ground which is not phenomenal. |
| But the causality of such an intelligible cause is not determined or determinable by phenomena; although its effects, as phenomena, must be determined by other phenomenal existences. |
| This cause and its causality exist therefore out of and apart from the series of phenomena; while its effects do exist and are discoverable in the series of empirical conditions. |
| Such an effect may therefore be considered to be free in relation to its intelligible cause, and necessary in relation to the phenomena from which it is a necessary consequence--a distinction which, stated in this perfectly general and abstract manner, must appear in the highest degree subtle and obscure. |
| The sequel will explain. |
| It is sufficient, at present, to remark that, as the complete and unbroken connection of phenomena is an unalterable law of nature, freedom is impossible--on the supposition that phenomena are absolutely real. |
| Hence those philosophers who adhere to the common opinion on this subject can never succeed in reconciling the ideas of nature and freedom. |
| Possibility of Freedom in Harmony with the Universal Law of Natural Necessity. |
| That element in a sensuous object which is not itself sensuous, I may be allowed to term intelligible. |
| If, accordingly, an object which must be regarded as a sensuous phenomenon possesses a faculty which is not an object of sensuous intuition, but by means of which it is capable of being the cause of phenomena, the causality of an object or existence of this kind may be regarded from two different points of view. |
| It may be considered to be intelligible, as regards its action--the action of a thing which is a thing in itself, and sensuous, as regards its effects--the effects of a phenomenon belonging to the sensuous world. |
| We should accordingly, have to form both an empirical and an intellectual conception of the causality of such a faculty or power--both, however, having reference to the same effect. |
| This twofold manner of cogitating a power residing in a sensuous object does not run counter to any of the conceptions which we ought to form of the world of phenomena or of a possible experience. |