different order of things and in a relation to determining grounds of a wholly different kind when on the one hand he thinks of himself as an intelligence endowed with a will, and consequently with causality, and when on the other he perceives himself as a phenomenon in the world of sense (as he really is also), and affirms that his causality is subject to external determination according to laws of nature. Now he soon becomes aware that both can hold good, nay, must hold good at the same time. For there is not the smallest contradiction in saying that a thing in appearance (belonging to the world of sense) is subject to certain laws, of which the very same as a thing or being in itself is independent, and that he must conceive and think of himself in this twofold way, rests as to the first on the consciousness of himself as an object affected through the senses, and as to the second on the consciousness of himself as an intelligence, i.e., as independent on sensible impressions in the employment of his reason (in other words as belonging to the world of understanding). Hence it comes to pass that man claims the possession of a will which takes no account of anything that comes under the head of desires and inclinations and, on the contrary, conceives actions as possible to him, nay, even as necessary which can only be done by disregarding all desires and sensible inclinations. The causality of such actions lies in him as an intelligence and in the laws of effects and actions [which depend] on the principles of an intelligible world, of which indeed he knows nothing more than that in it pure reason alone independent of sensibility gives the law; moreover since it is only in that world, as an intelligence, that he is his proper self (being as man only the appearance of himself), those laws apply to him directly and categorically, so that the incitements of inclinations and appetites (in other words the whole nature of the world of sense) cannot impair the laws of his volition as an intelligence. Nay, he does not even hold himself responsible for the former or ascribe them to his proper self, i.e., his will: he only ascribes to his will any indulgence which he might yield them if he allowed them to influence his maxims to the prejudice of the rational laws of the will. When practical reason thinks itself into a world of understanding, it does not thereby transcend its own limits, as it would if it tried to enter it by intuition or sensation. The former is only a negative thought in respect of the world of sense, which does not give any laws to reason in determining the will and is positive only in this single point that this freedom as a negative characteristic is at the same time conjoined with a (positive) faculty and even with a causality of reason, which we designate a will, namely a faculty of so acting that the principle of the actions shall conform to the essential character of a rational motive, i.e., the condition that the maxim have universal validity as a law. But were it to borrow an object of will, that is, a motive, from the world of understanding, then it would overstep its bounds and pretend to be acquainted with