and wicked disposition, frivolity, and want of reflection—not forgetting also the occasioning causes which prevailed at the moment of the transgression. In this the procedure is exactly the same as that pursued in the investigation of the series of causes which determine a given physical effect. Now, although we believe the action to have been determined by all these circumstances, we do not the less blame the offender. We do not blame him for his unhappy disposition, nor for the circumstances which influenced him, nay, not even for his former course of life; for we presuppose that all these considerations may be set aside, that the series of preceding conditions may be regarded as having never existed, and that the action may be considered as completely unconditioned in relation to any state preceding, just as if the agent commenced with it an entirely new series of effects. Our blame of the offender is grounded upon a law of reason, which requires us to regard this faculty as a cause, which could have and ought to have otherwise determined the behaviour of the culprit, independently of all empirical conditions. This causality of reason we do not regard as a co-operating agency, but as complete in itself. It matters not whether the sensuous impulses favoured or opposed the action of this causality, the offence is estimated according to its intelligible character—the offender is decidedly worthy of blame, the moment he utters a falsehood. It follows that we regard reason, in spite of the empirical conditions of the act, as completely free, and therefore, therefore, as in the present case, culpable.
The above judgement is complete evidence that we are accustomed to think that reason is not affected by sensuous conditions, that in it no change takes place—although its phenomena, in other words, the mode in which it appears in its effects, are subject to change—that in it no preceding state determines the following, and, consequently, that it does not form a member of the series of sensuous conditions which necessitate phenomena according to natural laws. Reason is present and the same in all human actions and at all times; but it does not itself exist in time, and therefore does not enter upon any state in which it did not formerly exist. It is, relatively to new states or conditions, determining, but not determinable. Hence we cannot ask: "Why did not
