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The phrases in their context!

Extract from THE CRITIQUE OF PURE REASON

No action would begin or cease to be in this subject; it would consequently be free from the law of all determination of time--the law of change, namely, that everything which happens must have a cause in the phenomena of a preceding state.
In one word, the causality of the subject, in so far as it is intelligible, would not form part of the series of empirical conditions which determine and necessitate an event in the world of sense.
Again, this intelligible character of a thing cannot be immediately cognized, because we can perceive nothing but phenomena, but it must be capable of being cogitated in harmony with the empirical character; for we always find ourselves compelled to place, in thought, a transcendental object at the basis of phenomena although we can never know what this object is in itself.
In virtue of its empirical character, this subject would at the same time be subordinate to all the empirical laws of causality, and, as a phenomenon and member of the sensuous world, its effects would have to be accounted for by a reference to preceding phenomena.
Eternal phenomena must be capable of influencing it; and its actions, in accordance with natural laws, must explain to us how its empirical character, that is, the law of its causality, is to be cognized in and by means of experience.
In a word, all requisites for a complete and necessary determination of these actions must be presented to us by experience.
In virtue of its intelligible character, on the other hand (although we possess only a general conception of this character), the subject must be regarded as free from all sensuous influences, and from all phenomenal determination.
Moreover, as nothing happens in this subject--for it is a noumenon, and there does not consequently exist in it any change, demanding the dynamical determination of time, and for the same reason no connection with phenomena as causes--this active existence must in its actions be free from and independent of natural necessity, for or necessity exists only in the world of phenomena.
It would be quite correct to say that it originates or begins its effects in the world of sense from itself, although the action productive of these effects does not begin in itself.
We should not be in this case affirming that these sensuous effects began to exist of themselves, because they are always determined by prior empirical conditions--by virtue of the empirical character, which is the phenomenon of the intelligible character--and are possible only as constituting a continuation of the series of natural causes.
And thus nature and freedom, each in the complete and absolute signification of these terms, can exist, without contradiction or disagreement, in the same action to
Exposition of the Cosmological Idea of Freedom in Harmony with the Universal Law of Natural Necessity.
I have thought it advisable to lay before the reader at first merely a sketch of the solution of this transcendental problem, in order to enable him to form with greater ease a clear conception of the course which reason must adopt in the solution.
I shall now proceed to exhibit the several momenta of this solution, and to consider them in their order.
The natural law that everything which happens must have a cause, that the causality of this cause, that is, the action of the cause (which cannot always have existed, but must be itself an event, for it precedes in time some effect which it has originated), must have itself a phenomenal cause, by which it is determined and, and, consequently, all events are empirically determined in an order of nature--this law, I say, which lies at the foundation of the possibility of experience, and of a connected system of phenomena or nature is a law of the understanding, from which no departure, and to which no exception, can be admitted.
For to except even a single phenomenon from its operation is to exclude it from the sphere of possible experience and thus to admit it to be a mere fiction of thought or phantom of the brain.
Thus we are obliged to acknowledge the existence of a chain of causes, in which, however, absolute totality cannot be found.
But we need not detain ourselves with this question, for it has already been sufficiently answered in our discussion of the antinomies into which reason falls, when it attempts to reach the unconditioned in the series of phenomena.
If we permit ourselves to be deceived by the illusion of transcendental idealism, we shall find that neither nature nor freedom exists.
Now the question is; "Whether, admitting the existence of natural necessity in the world of phenomena, it is possible to consider an effect as at the same time an effect of nature and an effect of freedom--or, whether these two modes of causality are contradictory and incompatible?"
No phenomenal cause can absolutely and of itself begin a series.