Conversely, if “Nature” is that constitution of things in which the becoming should logically be incorporated in the thing-become, and living direction in rigid extension, history may best be treated as a chapter of epistemology; and so indeed Kant would have treated it if he had remembered to include it at all in his system of knowledge. Significantly enough, he did not; for him as for every born systematist Nature is _The_ World, and when he discusses time without noticing that it has direction and is irreversible, we see that he is dealing with the Nature-world and has no inkling of the possibility of another, the history-world. Perhaps, for Kant, this other world _was_ actually impossible. Now, _Causality has nothing whatever to do with Time_. To the world of to-day, made up of Kantians who know not how Kantian they are, this must seem an outrageous paradox. And yet every formula of Western physics exhibits the “how” and the “how long” as distinct in essence. As soon as the question is pressed home, causality restricts its answer rigidly to the statement _that_ something happens—and not _when_ it happens. The “effect” must of necessity be put with the “cause.” The _distance_ between them belongs to a different order, it lies within the act of understanding itself (which is an element of life) and not within the thing or things understood. It is of the essence of the extended that it overcomes directedness, and of Space that it contradicts Time, _and yet the latter, as the more fundamental, precedes and underlies the former_. Destiny claims the same precedence; we begin with the idea of Destiny, and only later, when our waking-consciousness looks fearfully for a spell that will bind in the sense-world and overcome the death that cannot be evaded, do we conceive causality as an anti-Fate, and make it _create another world to protect us from and console us for this_. And as the web of cause and effect gradually spreads over the visible surfaces there is formed a convincing picture of timeless duration— essentially, Being, but Being endowed with attributes by the sheer force of pure thought. This tendency underlies the feeling, well known in all mature Cultures, that “Knowledge is Power,” the power that is meant being power over Destiny. The abstract savant, the natural-science researcher, the thinker in systems, whose whole intellectual existence bases itself on the causality principle, are “late” manifestations of an unconscious _hatred_ of the powers of incomprehensible Destiny. “Pure Reason” denies all possibilities that are outside itself. Here strict thought and great art are eternally in conflict. The one keeps its feet, and the other lets itself go. A man like Kant must always feel himself as superior to a Beethoven as the adult is to the child, but this will not prevent a Beethoven from regarding the “Critique of Pure Reason” as a pitiable sort of philosophy. _Teleology_, that nonsense of all