explain is not how the intuition is compounded from a manifold in it, but only how the existence of the conditioned object corresponding to it is added to the existence of the condition (added, namely, in the understanding as connected therewith); and in that case it was allowable to suppose in the supersensible world the unconditioned antecedent to the altogether conditioned in the world of sense (both as regards the causal connection and the contingent existence of things themselves), although this unconditioned remained indeterminate, and to make the synthesis transcendent. Hence, it was found in the Dialectic of the Pure Speculative Reason that the two apparently opposite methods of obtaining for the conditioned the unconditioned were not really contradictory, e.g., in the synthesis of causality to conceive for the conditioned in the series of causes and effects of the sensible world, a causality which has no sensible condition, and that the same action which, as belonging to the world of sense, is always sensibly conditioned, that is, mechanically necessary, yet at the same time may be derived from a causality not sensibly conditioned- being the causality of the acting being as belonging to the supersensible world- and may consequently be conceived as free. Now, the only point in question was to change this may be into is; that is, that we should be able to show in an actual case, as it were by a fact, that certain actions imply such a causality (namely, the intellectual, sensibly unconditioned), whether they are actual or only commanded, that is, objectively necessary in a practical sense. We could not hope to find this connexion in actions actually given in experience as events of the sensible world, since causality with freedom must always be sought outside the world of sense in the world of intelligence. But things of sense are the only things offered to our perception and observation. Hence, nothing remained but to find an incontestable objective principle of causality which excludes all sensible conditions: that is, a principle in which reason does not appeal further to something else as a determining ground of its causality, but contains this determining ground itself by means of that principle, and in which therefore it is itself as pure reason practical. Now, this principle had not to be searched for or discovered; it had long been in the reason of all men, and incorporated in their nature, and is the principle of morality. Therefore, that unconditioned causality, with the faculty of it, namely, freedom, is no longer merely indefinitely and problematically thought (this speculative reason could prove to be feasible), but is even as regards the law of its causality definitely and assertorially known; and with it the fact that a being (I myself), belonging to the world of sense, belongs also to the supersensible world, this is also positively known, and thus the reality