According to the preceding paragraphs the mechanism of nature alone does not enable us to think the possibility of an organised being; but (at least according to the constitution of our cognitive faculty) it must be originally subordinated to a cause working designedly. But, just as little is the mere teleological ground of such a being sufficient for considering it and judging it as a product of nature, if the mechanism of the latter be not associated with the former, like the instrument of a cause working designedly, to whose purposes nature is subordinated in its mechanical laws. The possibility of such a unification of two quite different kinds of causality,--of nature in its universal conformity to law with an Idea which limits it to a particular form, for which it contains no ground in itself--is not comprehended by our Reason. It lies in the supersensible substrate of nature, of which we can determine nothing positively, except that it is the being in itself of which we merely know the phenomenon. But the principle, “all that we assume as belonging to this nature (_phenomenon_) and as its product, must be thought as connected therewith according to mechanical laws,” has none the less force, because without this kind of causality organised beings (as purposes of nature) would not be natural products. Now if the teleological principle of the production of these beings be assumed (as is inevitable), we can place at the basis of the cause of their internally purposive form either _Occasionalism_ or _Pre-established Harmony_. According to the former the Supreme Cause of the world would, conformably to its Idea, furnish immediately the organic formation on the occasion of every union of intermingling materials. According to the latter it would, in the original products of its wisdom, only have supplied the capacity by means of which an organic being produces another of like kind, and the species perpetually maintains itself; whilst the loss of individuals is continually replaced by that nature which at the same time works towards their destruction. If we assume the Occasionalism of the production of organised beings, all nature is quite lost, and with it all employment of Reason in judging of the possibility of such products; hence we may suppose that no one will adopt this system, who has anything to do with philosophy.