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The natural law that everything which happens must have a cause；
that the causality of this cause； that is； the action of the cause
（which cannot always have existed； but must be itself an event； for it
precedes in time some effect which it has originated）； must have
itself a phenomenal cause； by which it is determined and； and；
consequently； all events are empirically determined in an order of
nature… this law； I say； which lies at the foundation of the
possibility of experience； and of a connected system of phenomena or
nature is a law of the understanding； from which no departure； and
to which no exception； can be admitted。 For to except even a single
phenomenon from its operation is to exclude it from the sphere of
possible experience and thus to admit it to be a mere fiction of
thought or phantom of the brain。
Thus we are obliged to acknowledge the existence of a chain of
causes； in which； however； absolute totality cannot be found。 But we
need not detain ourselves with this question； for it has already
been sufficiently answered in our discussion of the antinomies into
which reason falls； when it attempts to reach the unconditioned in the
series of phenomena。 If we permit ourselves to be deceived by the
illusion of transcendental idealism； we shall find that neither nature
nor freedom exists。 Now the question is： 〃Whether； admitting the
existence of natural necessity in the world of phenomena； it is
possible to consider an effect as at the same time an effect of nature
and an effect of freedom… or； whether these two modes of causality are
contradictory and incompatible？〃
No phenomenal cause can absolutely and of itself begin a series。
Every action； in so far as it is productive of an event； is itself
an event or occurrence； and presupposes another preceding state； in
which its cause existed。 Thus everything that happens is but a
continuation of a series； and an absolute beginning is impossible in
the sensuous world。 The actions of natural causes are； accordingly；
themselves effects； and presuppose causes preceding them in time。 A
primal action which forms an absolute beginning； is beyond the
causal power of phenomena。
Now； is it absolutely necessary that； granting that all effects
are phenomena； the causality of the cause of these effects must also
be a phenomenon and belong to the empirical world？ Is it not rather
possible that； although every effect in the phenomenal world must be
connected with an empirical cause； according to the universal law of
nature； this empirical causality may be itself the effect of a
non…empirical and intelligible causality… its connection with
natural causes remaining nevertheless intact？ Such a causality would
be considered； in reference to phenomena； as the primal action of a
cause； which is in so far； therefore； not phenomenal； but； by reason
of this faculty or power； intelligible； although it must； at the
same time； as a link in the chain of nature； be regarded as
belonging to the sensuous world。
A belief in the reciprocal causality of phenomena is necessary； if
we are required to look for and to present the natural conditions of
natural events； that is to say； their causes。 This being admitted as
unexceptionably valid； the requirements of the understanding； which
recognizes nothing but nature in the region of phenomena； are
satisfied； and our physical explanations of physical phenomena may
proceed in their regular course； without hindrance and without
opposition。 But it is no stumbling…block in the way； even assuming the
idea to be a pure fiction； to admit that there are some natural causes
in the possession of a faculty which is not empirical； but
intelligible； inasmuch as it is not determined to action by
empirical conditions； but purely and solely upon grounds brought
forward by the understanding… this action being still； when the
cause is phenomenized； in perfect accordance with the laws of
empirical causality。 Thus the acting subject； as a causal
phenomenon； would continue to preserve a complete connection with
nature and natural conditions； and the phenomenon only of the
subject （with all its phenomenal causality） would contain certain
conditions； which； if we ascend from the empirical to the
transcendental object； must necessarily be regarded as intelligible。
For； if we attend； in our inquiries with regard to causes in the world
of phenomena； to the directions of nature alone； we need not trouble
ourselves about the relation in which the transcendental subject；
which is completely unknown to us； stands to these phenomena and their
connection in nature。 The intelligible ground of phenomena in this
subject does not concern empirical questions。 It has to do only with
pure thought； and； although the effects of this thought and action
of the pure understanding are discoverable in phenomena； these
phenomena must nevertheless be capable of a full and complete
explanation； upon purely physical grounds and in accordance with
natural laws。 And in this case we attend solely to their empirical and
omit all consideration of their intelligible character （which is the
transcendental cause of the former） as completely unknown； except in
so far as it is exhibited by the latter as its empirical symbol。 Now
let us apply this to experience。 Man is a phenomenon of the sensuous
world and； at the same time； therefore； a natural cause； the causality
of which must be regulated by empirical laws。 As such； he must possess
an empirical character； like all other natural phenomena。 We remark
this empirical character in his actions； which reveal the presence
of certain powers and faculties。 If we consider inanimate or merely
animal nature； we can discover no reason for ascribing to ourselves
any other than a faculty which is determined in a purely sensuous
manner。 But man； to whom nature reveals herself only through sense；
cognizes himself not only by his senses； but also through pure
apperception； and this in actions and internal determinations； which
he cannot regard as sensuous impressions。 He is thus to himself； on
the one hand； a phenomenon； but on the other hand； in respect of
certain faculties； a purely intelligible object… intelligible； because
its action cannot be ascribed to sensuous receptivity。 These faculties
are understanding and reason。 The latter； especially； is in a peculiar
manner distinct from all empirically…conditioned faculties； for it
employs ideas alone in the consideration of its objects； and by
means of these determines the understanding； which then proceeds to
make an empirical use of its own conceptions； which； like the ideas of
reason； are pure and non…empirical。
That reason possesses the faculty of causality； or that at least
we are compelled so to represent it； is evident from the
imperatives； which in the sphere of the practical we impose on many of
our executive powers。 The words I ought express a species of
necessity； and imply a connection with grounds w