world of experience. But it cannot be said of reason, that the state in which it determines the will is always preceded by some other state determining it. For reason is not a phenomenon, and therefore not subject to sensuous conditions; and, consequently, even in relation to its causality, the sequence or conditions of time do not influence reason, nor can the dynamical law of nature, which determines the sequence of time according to certain rules, be applied to it.
Reason is consequently the permanent condition of all actions of the human will. Each of these is determined in the empirical character of the man, even before it has taken place. The intelligible character, of which the former is but the sensuous schema, knows no before or after; and every action, irrespective of the time-relation in which it stands with other phenomena, is the immediate effect of the intelligible character of pure reason, which, consequently, enjoys freedom of action, and is not dynamically determined either by internal or external preceding conditions. This freedom must not be described, in a merely negative manner, as independence of empirical conditions, for in this case the faculty of reason would cease to be a cause of phenomena; but it must be regarded, positively, as a faculty which can spontaneously originate a series of events. At the same time, it must not be supposed that any beginning can take place in reason; on the contrary, reason, as the unconditioned condition of all action of the will, admits of no time-conditions, although its effect does really begin in a series of phenomena—a beginning which is not, however, absolutely primal.
I shall illustrate this regulative principle of reason by an example, from its employment in the world of experience; proved it cannot be by any amount of experience, or by any number of facts, for such arguments cannot establish the truth of transcendental propositions. Let us take a voluntary action—for example, a falsehood—by means of which a man has introduced a certain degree of confusion into the social life of humanity, which is judged according to the motives from which it originated, and the blame of which and of the evil consequences arising from it, is imputed to the offender. We at first proceed to examine the empirical character of the offence, and for this purpose we endeavour to penetrate to the sources of that character, such as a defective education, bad company, a shameless
