everything that the sensibility can give it, and exhibits its most important function in distinguishing the world of sense from that of understanding, and thereby prescribing the limits of the understanding itself. For this reason a rational being must regard himself qua intelligence (not from the side of his lower faculties) as belonging not to the world of sense, but to that of understanding; hence he has two points of view from which he can regard himself, and recognise laws of the exercise of his faculties, and consequently of all his actions: first, so far as he belongs to the world of sense, he finds himself subject to laws of nature (heteronomy); secondly, as belonging to the intelligible world, under laws which being independent of nature have their foundation not in experience but in reason alone. As a rational being, and consequently belonging to the intelligible world, man can never conceive the causality of his own will otherwise than on condition of the idea of freedom, for independence of the determinate causes of the sensible world (an independence which reason must always ascribe to itself) is freedom. Now the idea of freedom is inseparably connected with the conception of autonomy, and this again with the universal principle of morality which is ideally the foundation of all actions of rational beings, just as the law of nature is of all phenomena. Now the suspicion is removed which we raised above, that there was a latent circle involved in our reasoning from freedom to autonomy, and from this to the moral law, viz.: that we laid down the idea of freedom because of the moral law only that we might afterwards in turn infer the latter from freedom, and that consequently we could assign no reason at all for this law, but could only [present] it as a petitio principii which well disposed minds would gladly concede to us, but which we could never put forward as a provable proposition. For now we see that, when we conceive ourselves as free, we transfer ourselves into the world of understanding as members of it and recognise the autonomy of the will with its consequence, morality; whereas, if we conceive ourselves as under obligation, we consider ourselves as belonging to the world of sense and at the same time to the world of understanding. How is a Categorical Imperative Possible? Every rational being reckons himself qua intelligence as belonging to the world of understanding, and it is simply as an efficient cause belonging to that world that he calls his causality a will. On the other side he is also conscious of himself as a part of the world of sense in which his actions, which are mere appearances