Now, instead of all this, the plain open procedure would have been to start directly from the will, and prove it to be the in-itself of our own phenomenal being, recognised without any mediation; and then to give that exposition of the empirical and the intelligible character to explain how all actions, although necessitated by motives, yet, both by their author and by the disinterested judge, are necessarily and absolutely ascribed to the former himself and alone, as depending solely upon him, to whom therefore guilt and merit are attributed in respect of them. This alone was the straight path to the knowledge of that which is not phenomenon, and therefore will not be found by the help of the laws of the phenomenon, but is that which reveals itself through the phenomenon, becomes knowable, objectifies itself—the will to live. It would then have had to be exhibited merely by analogy as the inner nature of every phenomenon. Then, however, it certainly could not have been said that in lifeless or even animal nature no faculty can be thought except as sensuously conditioned (p. 546; V. 574), which in Kant’s language is simply saying that the explanation, according to the law of causality, exhausts the inner nature of these phenomena, and thus in their case, very inconsistently, the thing in itself disappears. Through the false position and the roundabout deduction according with it which the exposition of the thing in itself has received from Kant, the whole conception of it has also become falsified. For the will or the thing in itself, found through the investigation of an unconditioned cause, appears here related to the phenomenon as cause to effect. But this relation exists only within the phenomenal world, therefore presupposes it, and cannot connect the phenomenal world itself with what lies outside it, and is _toto genere_ different from it. Further, the intended end, the solution of the third antinomy by the decision that both sides, each in a different sense, are right, is not reached at all. For neither the thesis nor the antithesis have anything to do with the thing in itself, but entirely with the phenomenon, the objective world, the world as idea. This it is, and absolutely nothing else, of which the thesis tries to show, by means of the sophistry we have laid bare, that it contains unconditioned causes, and it is also this of which the antithesis rightly denies that it contains such causes. Therefore the whole exposition of the transcendental freedom of the will, so far as it is a thing in itself, which is given here in justification of the thesis, excellent as it is in itself, is yet here entirely a μεταβασις εις αλλο γενος. For the transcendental freedom of the will which is expounded is by no means the unconditioned causality of a cause, which the thesis asserts, because it is of the essence of a cause that it must be a phenomenon, and not something which lies beyond all phenomena and is _toto genere_ different.