other.[1] While, moreover, the dialectical arguments for unconditioned totality in mere phænomena fall to the ground, both propositions of reason may be shown to be true in their proper signification. This could not happen in the case of the cosmological ideas which demanded a mathematically unconditioned unity; for no condition could be placed at the head of the series of phænomena, except one which was itself a phænomenon, and consequently a member of the series.
III.
Solution of the Cosmological Idea of the Totality of the Deduction of Cosmical Events from their Causes.
There are only two modes of causality cogitable—the causality of nature, or of freedom. The first is the conjunction of a particular state with another preceding it in the world of sense, the former following the latter by virtue of a law. Now, as the causality of phænomena is subject to conditions of time, and the preceding state, if it had always existed, could not have produced an effect which would make its first appearance at a particular time, the causality of a cause must itself be an effect—must itself have begun to be, and therefore, according to the principle of the understanding, itself requires a cause.
We must understand, on the contrary, by the term freedom, in the cosmological sense, a faculty of the spontaneous origination of a state; the causality of which, therefore, is not subordinated to another cause determining it in time. Freedom is in this sense a pure transcendental idea, which, in the first place, contains no empirical element; the object of which, in the second place, cannot be given or determined in any experience, because it is a universal law of the very possibility of experience, that everything which happens must have a cause, that consequently the causality of a cause, being itself something that has happened, must also have a cause. In this view
- ↑ For the understanding cannot admit among phænomena a condition which is itself empirically unconditioned. But if it is possible to cogitate an intelligible condition—one which is not a member of the series of phænomena—for a conditioned phænomenon, without breaking the series of empirical conditions, such a condition may be admissible as empirically unconditioned, and the empirical regress continue regular, unceasing, and intact.
