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Updated: May 6, 2025
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 become thereby confused and disconnected.
For the world is a sum of phenomena; there must, therefore, be some transcendental basis of these phenomena, that is, a basis cogitable by the pure understanding alone. If, secondly, the question is asked whether this being is substance, whether it is of the greatest reality, whether it is necessary, and so forth? I answer that this question is utterly without meaning.
There are only two modes of causality cogitable the causality of nature or of freedom. The first is the conjunction of a particular state with another preceding it in the world of sense, the former following the latter by virtue of a law.
Philosophers have always talked of an absolutely necessary being, and have nevertheless declined to take the trouble of conceiving whether and how a being of this nature is even cogitable, not to mention that its existence is actually demonstrable. A verbal definition of the conception is certainly easy enough: it is something the non-existence of which is impossible.
If we can, the subjects propounded must be cogitable and conceivable, whether we admit the propositions affirmed concerning them or not; if we cannot, then these subjects are indeed incogitable by ourselves in the present state of our knowledge, but they may not be so to our opponent who employs the terms.
An ideal is not even given as a cogitable object, and therefore cannot be inscrutable; on the contrary, it must, as a mere idea, be based on the constitution of reason itself, and on this account must be capable of explanation and solution.
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