tive use of reason, that we must not overlook natural causes, or refuse to listen to the teaching of experience, for the sake of deducing what we know and perceive from something that transcends all our knowledge. In one word, these three propositions are, for the speculative reason, always transcendent, and cannot be employed as immanent principles in relation to the objects of experience; they are, consequently, of no use to us in this sphere, being but the valueless results of the severe but unprofitable efforts of reason.
If, then, the actual cognition of these three cardinal propositions is perfectly useless, while Reason uses her utmost endeavours to induce us to admit them, it is plain that their real value and importance relate to our practical, and not to our speculative interest.
I term all that is possible through free-will, practical. But if the conditions of the exercise of free volition are empirical, reason can have only a regulative, and not a constitutive, influence upon it, and is serviceable merely for the introduction of unity into its empirical laws. In the moral philosophy of prudence, for example, the sole business of reason is to bring about a union of all the ends, which are aimed at by our inclinations, into one ultimate end—that of happiness, and to show the agreement which should exist among the means of attaining that end. In this sphere, accordingly, reason cannot present to us any other than pragmatical laws of free action, for our guidance towards the aims set up by the senses, and is incompetent to give us laws which are pure and determined completely a priori. On the other hand, pure practical laws, the ends of which have been given by reason entirely a priori, and which are not empirically conditioned, but are, on the contrary, absolutely imperative in their nature, would be products of pure reason. Such are the moral laws; and these alone belong to the sphere of the practical exercise of reason, and admit of a canon.
All the powers of reason, in the sphere of what may be termed pure philosophy, are, in fact, directed to the three above-mentioned problems alone. These again have a still higher end—the answer to the question, what we ought to do, if the will is free, if there is a God, and a future world. Now, as this problem relates to our conduct, in reference to the highest aim of humanity, it is evident that the ultimate inten-
