of the supersensible world is established and in practical respects definitely given, and this definiteness, which for theoretical purposes would be transcendent, is for practical purposes immanent. We could not, however, make a similar step as regards the second dynamical idea, namely, that of a necessary being. We could not rise to it from the sensible world without the aid of the first dynamical idea. For if we attempted to do so, we should have ventured to leave at a bound all that is given to us, and to leap to that of which nothing is given us that can help us to effect the connection of such a supersensible being with the world of sense (since the necessary being would have to be known as given outside ourselves). On the other hand, it is now obvious that this connection is quite possible in relation to our own subject, inasmuch as I know myself to be on the one side as an intelligible [supersensible] being determined by the moral law (by means of freedom), and on the other side as acting in the world of sense. It is the concept of freedom alone that enables us to find the unconditioned and intelligible for the conditioned and sensible without going out of ourselves. For it is our own reason that by means of the supreme and unconditional practical law knows that itself and the being that is conscious of this law (our own person) belong to the pure world of understanding, and moreover defines the manner in which, as such, it can be active. In this way it can be understood why in the whole faculty of reason it is the practical reason only that can help us to pass beyond the world of sense and give us knowledge of a supersensible order and connection, which, however, for this very reason cannot be extended further than is necessary for pure practical purposes.