Now, since the notions of good and evil, as consequences of the a priori determination of the will, imply also a pure practical principle, and therefore a causality of pure reason; hence they do not originally refer to objects (so as to be, for instance, special modes of the synthetic unity of the manifold of given intuitions in one consciousness) like the pure concepts of the understanding or categories of reason in its theoretic employment; on the contrary, they presuppose that objects are given; but they are all modes (modi) of a single category, namely, that of causality, the determining principle of which consists in the rational conception of a law, which as a law of freedom reason gives to itself, thereby a priori proving itself practical. However, as the actions on the one side come under a law which is not a physical law, but a law of freedom, and consequently belong to the conduct of beings in the world of intelligence, yet on the other side as events in the world of sense they belong to phenomena; hence the determinations of a practical reason are only possible in reference to the latter and, therefore, in accordance with the categories of the understanding; not indeed with a view to any theoretic employment of it, i.e., so as to bring the manifold of (sensible) intuition under one consciousness a priori; but only to subject the manifold of desires to the unity of consciousness of a practical reason, giving it commands in the moral law, i.e., to a pure will a priori. {BOOK_1|CHAPTER_2 ^paragraph 15}