to make use of reason in our conduct; hence it is just as impossible for the subtlest philosophy as for the commonest reason of men to argue away freedom. Philosophy must then assume that no real contradiction will be found between freedom and physical necessity of the same human actions, for it cannot give up the conception of nature any more than that of freedom. Nevertheless, even though we should never be able to comprehend how freedom is possible, we must at least remove this apparent contradiction in a convincing manner. For if the thought of freedom contradicts either itself or nature, which is equally necessary, it must in competition with physical necessity be entirely given up. It would, however, be impossible to escape this contradiction if the thinking subject, which seems to itself free, conceived itself in the same sense or in the very same relation when it calls itself free as when in respect of the same action it assumes itself to be subject to the law of nature. Hence it is an indispensable problem of speculative philosophy to show that its illusion respecting the contradiction rests on this, that we think of man in a different sense and relation when we call him free and when we regard him as subject to the laws of nature as being part and parcel of nature. It must therefore show that not only can both these very well co-exist, but that both must be thought as necessarily united in the same subject, since otherwise no reason could be given why we should burden reason with an idea which, though it may possibly without contradiction be reconciled with another that is sufficiently established, yet entangles us in a perplexity which sorely embarrasses reason in its theoretic employment. This duty, however, belongs only to speculative philosophy. The philosopher then has no option whether he will remove the apparent contradiction or leave it untouched; for in the latter case the theory respecting this would be bonum vacans, into the possession of which the fatalist would have a right to enter and chase all morality out of its supposed domain as occupying it without title. We cannot however as yet say that we are touching the bounds of practical philosophy. For the settlement of that controversy does not belong to it; it only demands from speculative reason that it should put an end to the discord in which it entangles itself in theoretical questions, so that practical reason may have rest and security from external attacks which might make the ground debatable on which it desires to build. The claims to freedom of will made even by common reason are founded on the consciousness and the admitted supposition that reason is independent of merely subjectively determined causes which together constitute what belongs to sensation only and which consequently come under the general designation of sensibility. Man considering himself in this way as an intelligence places himself thereby in a different order of things and in a relation to determining grounds