the former to the final purpose in accordance with the latter, and this by the concept of a _purposiveness_ of nature. For thus is cognised the possibility of the final purpose which alone can be actualised in nature in harmony with its laws. The Understanding by the possibility of its _a priori_ laws for nature, gives a proof that nature is only cognised by us as phenomenon; and implies at the same time that it has a supersensible substrate, though it leaves this quite _undetermined_. The Judgement by its _a priori_ principle for the judging of nature according to its possible particular laws, makes the supersensible substrate (both in us and without us) _determinable by means of the intellectual faculty_. But the Reason by its practical _a priori_ law _determines_ it; and thus the Judgement makes possible the transition from the realm of the concept of nature to that of the concept of freedom. As regards the faculties of the soul in general, in their higher aspect, as containing an autonomy; the Understanding is that which contains the _constitutive_ principles _a priori_ for the _cognitive faculty_ (the theoretical cognition of nature). For the _feeling of pleasure and pain_ there is the Judgement, independently of concepts and sensations which relate to the determination of the faculty of desire and can thus be immediately practical. For the _faculty of desire_ there is the Reason which is practical without the mediation of any pleasure whatever. It determines for the faculty of desire, as a superior faculty, the final purpose which carries with it the pure intellectual satisfaction in the Object.--The concept formed by Judgement of a purposiveness of nature belongs to natural concepts, but only as a regulative principle of the cognitive faculty; although the aesthetical judgement upon certain objects (of Nature or Art) which occasions it is, in respect of the feeling of pleasure or pain, a constitutive principle. The spontaneity in the play of the cognitive faculties, the harmony of which contains the ground of this pleasure, makes the above concept [of the purposiveness of nature] fit to be the mediating link between the realm of the natural concept and that of the concept of freedom in its effects; whilst at the same time it promotes the sensibility of the mind for moral feeling.--The following table may facilitate the review of all the higher faculties according to their systematic unity.[11] _All the faculties of the mind_ Cognitive faculties. Faculties of desire. Feeling of pleasure and pain. _Cognitive faculties_ Understanding. Judgement. Reason. _A priori principles_ Conformity to law. Purposiveness. Final purpose. _Application to_ Nature. Art. Freedom.