itself, but that there is more beyond it; but this something more I know no further. Of pure reason which frames this ideal, there remains after the abstraction of all matter, i.e., knowledge of objects, nothing but the form, namely, the practical law of the universality of the maxims, and in conformity with this conception of reason in reference to a pure world of understanding as a possible efficient cause, that is a cause determining the will. There must here be a total absence of springs; unless this idea of an intelligible world is itself the spring, or that in which reason primarily takes an interest; but to make this intelligible is precisely the problem that we cannot solve. Here now is the extreme limit of all moral inquiry, and it is of great importance to determine it even on this account, in order that reason may not on the one band, to the prejudice of morals, seek about in the world of sense for the supreme motive and an interest comprehensible but empirical; and on the other hand, that it may not impotently flap its wings without being able to move in the (for it) empty space of transcendent concepts which we call the intelligible world, and so lose itself amidst chimeras. For the rest, the idea of a pure world of understanding as a system of all intelligences, and to which we ourselves as rational beings belong (although we are likewise on the other side members of the sensible world), this remains always a useful and legitimate idea for the purposes of rational belief, although all knowledge stops at its threshold, useful, namely, to produce in us a lively interest in the moral law by means of the noble ideal of a universal kingdom of ends in themselves (rational beings), to which we can belong as members then only when we carefully conduct ourselves according to the maxims of freedom as if they were laws of nature. Concluding Remark The speculative employment of reason with respect to nature leads to the absolute necessity of some supreme cause of the world: the practical employment of reason with a view to freedom leads also to absolute necessity, but only of the laws of the actions of a rational being as such. Now it is an essential principle of reason, however employed, to push its knowledge to a consciousness of its necessity (without which it would not be rational knowledge). It is, however, an equally essential restriction of the same reason that it can neither discern the necessity of what is or what happens, nor of what ought to happen, unless a condition is supposed on which it is or happens or ought to happen. In this way, however, by the constant inquiry for the condition, the satisfaction of reason is only further and further postponed. Hence it unceasingly seeks the unconditionally necessary and finds itself forced to assume it,