In the former case the concept of this causality is a concept of natural necessity, in the latter, that of freedom. From this the reader will see. that, as I explained freedom to be the faculty of starting an event spontaneously, I have exactly hit the notion which is the problem of metaphysics. 34 Cf. Critique, the chapter on "Transcendental Ideals." 35 Herr Platner in his Aphorisms acutely says (Sects. 728, 729), "If reason be a criterion, no concept, which is incomprehensible to human reason, can be possible. Incomprehensibility has place in what is actual only. Here incomprehensibility arises from the insufficiency of the acquired ideas." It sounds paradoxical, but is otherwise not strange to say, that in nature there is much incomprehensible (e.g., the faculty of generation) but if we mount still higher, and even go beyond nature, everything again becomes comprehensible; for we then quit entirely the objects, which can be given us, and occupy ourselves merely about ideas, in which occupation we can easily comprehend the law that reason prescribes by them to the understanding for its use in experience, because the law is the reason's own production. 36 Der die Gegenstande anschaute. 37 [The use of the word "world" without article, though odd, seems to be the correct reading, but it may be a mere misprint. -- Ed.] 38 There is, e.g., an analogy between the juridical relation of human actions and the mechanical relation of motive powers. I never can do anything to an. other man without giving him a right to do the same to me on the same conditions; just as no mass can act with its motive power on another mass without thereby occasioning the other to react equally against it. Here right and motive power are quite dissimilar things, but in their relation there is complete similarity. By means of such an analogy I can obtain a notion of the relation of things which absolutely are unknown to me. For instance, as the promotion of the welfare of children (= a) is to the love of parents (= b), so the welfare of the human species (= c) is to that unknown [quantity which is] in God (= x), which we call love; not as if it had the least similarity to any human inclination, but because we can suppose its relation to the world to be similar to that which things of the world bear one another. But the concept of relation in this case is a mere category, viz., the concept of cause, which has nothing to do with sensibility. 39 I may say, that the causality of the Supreme Cause holds the same place with regard to the world that human reason does with regard to its works of art. Here the nature of the Supreme Cause itself remains unknown to me: I only compare its effects (the order of the world) which I know, and their conformity to reason, to the effects of human reason which I also know; and hence I term the former reason, without attributing to it on that account what I understand in man by this term, or attaching to it anything else known to me, as its property. 40 Critique Pure Reason, II., chap. 3, section 7. 41 Throughout in the Critique I never lost sight of the plan not to neglect anything, were it ever so recondite, that could render the inquiry into the nature of pure reason complete. Everybody may afterwards carry his researches as far as he pleases, when he has been merely shown what yet remains to be done. It is this a duty which must reasonably be expected of him who has made it his business to survey the whole field, in order to consign it to others for future cultivation and allotment.
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