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origination of a series of successive things or states。 How such a
faculty is possible is not a necessary inquiry; for in the case of
natural causality itself; we are obliged to content ourselves with the
a priori knowledge that such a causality must be presupposed; although
we are quite incapable of prehending how the being of one thing
is possible through the being of another; but must for this
information look entirely to experience。 Now we have demonstrated this
necessity of a free first beginning of a series of phenomena; only
in so far as it is required for the prehension of an origin of
the world; all following states being regarded as a succession
according to laws of nature alone。 But; as there has thus been
proved the existence of a faculty which can of itself originate a
series in time… although we are unable to explain how it can exist… we
feel ourselves authorized to admit; even in the midst of the natural
course of events; a beginning; as regards causality; of different
successions of phenomena; and at the same time to attribute to all
substances a faculty of free action。 But we ought in this case not
to allow ourselves to fall into a mon misunderstanding; and to
suppose that; because a successive series in the world can only have a
paratively first beginning… another state or condition of things
always preceding… an absolutely first beginning of a series in the
course of nature is impossible。 For we are not speaking here of an
absolutely first beginning in relation to time; but as regards
causality alone。 When; for example; I; pletely of my own free will;
and independently of the necessarily determinative influence of
natural causes; rise from my chair; there mences with this event;
including its material consequences in infinitum; an absolutely new
series; although; in relation to time; this event is merely the
continuation of a preceding series。 For this resolution and act of
mine do not form part of the succession of effects in nature; and
are not mere continuations of it; on the contrary; the determining
causes of nature cease to operate in reference to this event; which
certainly succeeds the acts of nature; but does not proceed from them。
For these reasons; the action of a free agent must be termed; in
regard to causality; if not in relation to time; an absolutely
primal beginning of a series of phenomena。
  The justification of this need of reason to rest upon a free act
as the first beginning of the series of natural causes is evident from
the fact; that all philosophers of antiquity (with the exception of
the Epicurean school) felt themselves obliged; when constructing a
theory of the motions of the universe; to accept a prime mover; that
is; a freely acting cause; which spontaneously and prior to all
other causes evolved this series of states。 They always felt the
need of going beyond mere nature; for the purpose of making a first
beginning prehensible。

                    ON THE ANTITHESIS。

  The assertor of the all…sufficiency of nature in regard to causality
(transcendental Physiocracy); in opposition to the doctrine of
freedom; would defend his view of the question somewhat in the
following manner。 He would say; in answer to the sophistical arguments
of the opposite party: If you do not accept a mathematical first; in
relation to time; you have no need to seek a dynamical first; in
regard to causality。 Who pelled you to imagine an absolutely primal
condition of the world; and therewith an absolute beginning of the
gradually progressing successions of phenomena… and; as some
foundation for this fancy of yours; to set bounds to unlimited nature?
Inasmuch as the substances in the world have always existed… at
least the unity of experience renders such a supposition quite
necessary… there is no difficulty in believing also; that the
changes in the conditions of these substances have always existed;
and; consequently; that a first beginning; mathematical or
dynamical; is by no means required。 The possibility of such an
infinite derivation; without any initial member from which all the
others result; is certainly quite inprehensible。 But; if you are
rash enough to deny the enigmatical secrets of nature for this reason;
you will find yourselves obliged to deny also the existence of many
fundamental properties of natural objects (such as fundamental
forces); which you can just as little prehend; and even the
possibility of so simple a conception as that of change must present
to you insuperable difficulties。 For if experience did not teach you
that it was real; you never could conceive a priori the possibility of
this ceaseless sequence of being and non…being。
  But if the existence of a transcendental faculty of freedom is
granted… a faculty of originating changes in the world… this faculty
must at least exist out of and apart from the world; although it is
certainly a bold assumption; that; over and above the plete content
of all possible intuitions; there still exists an object which
cannot be presented in any possible perception。 But; to attribute to
substances in the world itself such a faculty; is quite
inadmissible; for; in this case; the connection of phenomena
reciprocally determining and determined according to general laws;
which is termed nature; and along with it the criteria of empirical
truth; which enable us to distinguish experience from mere visionary
dreaming; would almost entirely disappear。 In proximity with such a
lawless faculty of freedom; a system of nature is hardly cogitable;
for the laws of the latter would be continually subject to the
intrusive influences of the former; and the course of phenomena; which
would otherwise proceed regularly and uniformly; would bee
thereby confused and disconnected。


        FOURTH CONFLICT OF THE TRANSCENDENTAL IDEAS。

                         THESIS。

  There exists either in; or in connection with the world… either as a
part of it; or as the cause of it…an absolutely necessary being。

                          PROOF。

  The world of sense; as the sum total of all phenomena; contains a
series of changes。 For; without such a series; the mental
representation of the series of time itself; as the condition of the
possibility of the sensuous world; could not be presented to us。*
But every change stands under its condition; which precedes it in time
and renders it necessary。 Now the existence of a given condition
presupposes a plete series of conditions up to the absolutely
unconditioned; which alone is absolutely necessary。 It follows that
something that is absolutely necessary must exist; if change exists as
its consequence。 But this necessary thing itself belongs to the
sensuous world。 For suppose it to exist out of and apart from it;
the series of cosmical changes would receive from it a beginning;
and yet this necessary cause would not itself belong to the world of
sense。 But this is impossible。 For; as the beginning of a series in
time is determined only by that which precedes it in time; the supreme
condition of the beginning of a series of changes must exist in the
time in which this series itself did not exist; for a beginning
supposes a time preceding; in which the thing that begins to be was
not in existence。 The causality of the necessary cause of changes; and
consequently the cause itself; must for these reasons belong to
time… and to phenomena; time being possible only as the form of
phenomena。 Consequently; it cannot be cogitated as separated from
the world of sense… the sum total of all phenomena。 There is;
therefore; contained in the world; something that is absolutely
necessary… whether it be the whole cosmical series itself; or only a
part of it。

  *Objectively; time; as the formal condition of the possibility of
change; precedes all changes; but subjectively; and in
consciousness; the representation of time; like every other; is
given solely by occasion of perception。

                         ANTITHESIS。

  An absolutely necessary being does not exist; either in the world;
or out of it… as its cause。

                           PROOF。

  Grant that either the world itself is necessary; or that there is
contained in it a necessary existence。 Two cases are possible。
First; there must either be in the series of cosmical changes a
beginning; which is unconditionally necessary; and therefore uncaused…
which is at variance with the dynamical law of the determination of
all phenomena in time; or; secondly; the series itself is without
beginning; and; although contingent and conditioned in all its
parts; is nevertheless absolutely necessary and unconditioned as a
whole… which is self…contradictory。 For the existence of an
aggregate cannot be necessary; if no single part of it possesses
necessary existence。
  Grant; on the other band; that an absolutely necessary cause
exists out of and apart from the world。 This cause; as the highest
member in the series of the causes of cosmical changes; must originate
or begin* the existence of the latter and their series。 In this case
it must also begin to act; and its causality would therefore belong to
time; and consequently to the sum total of phenome

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