But now why is it that Teleology usually forms no proper part of theoretical natural science, but is regarded as a propaedeutic or transition to Theology? This is done in order to restrict the study of nature, mechanically considered, to that which we can so subject to observation or experiment that we are able to produce it ourselves as nature does, or at least by similar laws. For we see into a thing completely only so far as we can make it in accordance with our concepts and bring it to completion. But organisation, as an inner purpose of nature, infinitely surpasses all our faculty of presenting the like by means of art. And as concerns the external contrivances of nature regarded as purposive (wind, rain, etc.), Physic, indeed, considers their mechanism, but it cannot at all present their reference to purposes, so far as this is a condition necessarily belonging to cause; for this necessity of connexion has to do altogether with the combination of our concepts and not with the constitution of things. SECOND DIVISION DIALECTIC OF THE TELEOLOGICAL JUDGEMENT § 69. _What is an antinomy of the Judgement?_ The _determinant_ Judgement has for itself no principles which are the foundation of _concepts of Objects_. It has no autonomy, for it _subsumes_ only under given laws or concepts as principles. Hence it is exposed to no danger of an antinomy of its own or to a conflict of its principles. So [we saw that] the transcendental Judgement which contains the conditions of subsuming under categories was for itself not _nomothetic_, but that it only indicated the conditions of sensuous intuition, under which reality (application) can be supplied to a given concept, as law of the Understanding, whereby the Judgement could never fall into discord with itself (at least as far as its principles are concerned).