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independently of and even in opposition to the power of natural
causes； and capable； consequently； of spontaneously originating a
series of events。
Here； too； we find it to be the case； as we generally found in the
self…contradictions and perplexities of a reason which strives to pass
the bounds of possible experience； that the problem is properly not
physiological； but transcendental。 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。 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 mon 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 mon 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
plete 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 plete 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 mon 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。 Phenomena… not being things in themselves… must have a
transcendental object as a foundation； which determines them as mere
representations； and there seems to be no reason why we should not
ascribe to this transcendental object； in addition to the property
of self…phenomenization； a causality whose effects are to be met
with in the world of phenomena； although it is not itself a
phenomenon。 But every effective cause must possess a character； that
is to say； a law of its causality； without which it would cease to
be a cause。 In the above case； then； every sensuous object would
possess an empirical character； which guaranteed that its actions；
as phenomena； stand in plete and harmonious connection； conformably
to unvarying natural laws； with all other phenomena； and can be
deduced from these； as conditions； and that they do thus； in
connection with these； constitute a series in the order of nature。
This sensuous object must； in the second place； possess an
intelligible character； which guarantees it to be the cause of those
ac