reason determine itself in a different manner?" The question ought to be thus stated: "Why did not reason employ its power of causality to determine certain phenomena in a different manner?" "But this is a question which admits of no answer. For a different intelligible character would have exhibited a different empirical character; and, when we say that, in spite of the course which his whole former life has taken, the offender could have refrained from uttering the falsehood, this means merely that the act was subject to the power and authority- permissive or prohibitive—of reason. Now, reason is not subject in its causality to any conditions of phenomena or of time; and a difference in time may produce a difference in the relation of phenomena to each other—for these are not things and therefore not causes in themselves—but it cannot produce any difference in the relation in which the action stands to the faculty of reason.
Thus, then, in our investigation into free actions and the causal power which produced them, we arrive at an intelligible cause, beyond which, however, we cannot go; although we can recognize that it is free, that is, independent of all sensuous conditions, and that, in this way, it may be the sensuously unconditioned condition of phenomena. But for what reason the intelligible character generates such and such phenomena and exhibits such and such an empirical character under certain circumstances, it is beyond the power of our reason to decide. The question is as much above the power and the sphere of reason as the following would be: "Why does the transcendental object of our external sensuous intuition allow of no other form than that of intuition in space?" But the problem, which we were called upon to solve, does not require us to entertain any such questions. The problem was merely this—whether freedom and natural necessity can exist without opposition in the same action. To this question we have given a sufficient answer; for we have shown that, as the former stands in a relation to a different kind of condition from those of the latter, the law of the one does not affect the law of the other and that, consequently, both can exist together in independence of and without interference with each other.
