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It certainly seems that； as a body must be cogitated as substance in
space； the law of divisibility would not be applicable to it as
substance。 For we may and ought to grant； in the case of space； that
division or deposition； to any extent； never can utterly annihilate
position （that is to say； the smallest part of space must still
consist of spaces）； otherwise space would entirely cease to exist…
which is impossible。 But； the assertion on the other band that when
all position in matter is annihilated in thought； nothing
remains； does not seem to harmonize with the conception of
substance； which must be properly the subject of all position and
must remain； even after the conjunction of its attributes in space…
which constituted a body… is annihilated in thought。 But this is not
the case with substance in the phenomenal world； which is not a
thing in itself cogitated by the pure category。 Phenomenal substance
is not an absolute subject； it is merely a permanent sensuous image；
and nothing more than an intuition； in which the unconditioned is
not to be found。
But； although this rule of progress to infinity is legitimate and
applicable to the subdivision of a phenomenon； as a mere occupation or
filling of space； it is not applicable to a whole consisting of a
number of distinct parts and constituting a quantum discretum… that is
to say； an organized body。 It cannot be admitted that every part in an
organized whole is itself organized； and that； in analysing it to
infinity； we must always meet with organized parts； although we may
allow that the parts of the matter which we depose in infinitum；
may be organized。 For the infinity of the division of a phenomenon
in space rests altogether on the fact that the divisibility of a
phenomenon is given only in and through this infinity； that is； an
undetermined number of parts is given； while the parts themselves
are given and determined only in and through the subdivision； in a
word； the infinity of the division necessarily presupposes that the
whole is not already divided in se。 Hence our division determines a
number of parts in the whole… a number which extends just as far as
the actual regress in the division； while； on the other hand； the very
notion of a body organized to infinity represents the whole as already
and in itself divided。 We expect； therefore； to find in it a
determinate； but at the same time； infinite； number of parts… which is
self…contradictory。 For we should thus have a whole containing a
series of members which could not be pleted in any regress… which
is infinite； and at the same time plete in an organized
posite。 Infinite divisibility is applicable only to a quantum
continuum； and is based entirely on the infinite divisibility of
space； But in a quantum discretum the multitude of parts or units is
always determined； and hence always equal to some number。 To what
extent a body may be organized； experience alone can inform us； and
although； so far as our experience of this or that body has
extended； we may not have discovered any inorganic part； such parts
must exist in possible experience。 But how far the transcendental
division of a phenomenon must extend； we cannot know from
experience… it is a question which experience cannot answer； it is
answered only by the principle of reason which forbids us to
consider the empirical regress； in the analysis of extended body； as
ever absolutely plete。
Concluding Remark on the Solution of the Transcendental
Mathematical Ideas… and Introductory to the
Solution of the Dynamical Ideas。
We presented the antinomy of pure reason in a tabular form； and we
endeavoured to show the ground of this self…contradiction on the
part of reason； and the only means of bringing it to a conclusion…
znamely； by declaring both contradictory statements to be false。 We
represented in these antinomies the conditions of phenomena as
belonging to the conditioned according to relations of space and time…
which is the usual supposition of the mon understanding。 In this
respect； all dialectical representations of totality； in the series of
conditions to a given conditioned； were perfectly homogeneous。 The
condition was always a member of the series along with the
conditioned； and thus the homogeneity of the whole series was assured。
In this case the regress could never be cogitated as plete； or；
if this was the case； a member really conditioned was falsely regarded
as a primal member； consequently as unconditioned。 In such an
antinomy； therefore； we did not consider the object； that is； the
conditioned； but the series of conditions belonging to the object； and
the magnitude of that series。 And thus arose the difficulty… a
difficulty not to be settled by any decision regarding the claims of
the two parties； but simply by cutting the knot… by declaring the
series proposed by reason to be either too long or too short for the
understanding； which could in neither case make its conceptions
adequate with the ideas。
But we have overlooked； up to this point； an essential difference
existing between the conceptions of the understanding which reason
endeavours to raise to the rank of ideas… two of these indicating a
mathematical； and two a dynamical synthesis of phenomena。 Hitherto； it
was necessary to signalize this distinction； for； just as in our
general representation of all transcendental ideas； we considered them
under phenomenal conditions； so； in the two mathematical ideas； our
discussion is concerned solely with an object in the world of
phenomena。 But as we are now about to proceed to the consideration
of the dynamical conceptions of the understanding； and their
adequateness with ideas； we must not lose sight of this distinction。
We shall find that it opens up to us an entirely new view of the
conflict in which reason is involved。 For； while in the first two
antinomies； both parties were dismissed； on the ground of having
advanced statements based upon false hypothesis； in the present case
the hope appears of discovering a hypothesis which may be consistent
with the demands of reason； and； the judge pleting the statement of
the grounds of claim； which both parties had left in an unsatisfactory
state； the question may be settled on its own merits； not by
dismissing the claimants； but by a parison of the arguments on both
sides。 If we consider merely their extension； and whether they are
adequate with ideas； the series of conditions may be regarded as all
homogeneous。 But the conception of the understanding which lies at the
basis of these ideas； contains either a synthesis of the homogeneous
（presupposed in every quantity… in its position as well as in its
division） or of the heterogeneous； which is the case in the
dynamical synthesis of cause and effect； as well as of the necessary
and the contingent。
Thus it happens that in the mathematical series of phenomena no
other than a sensuous condition is admissible… a condition which is
itself a member of the series； while the dynamical series of
sensuous conditions admits a heterogeneous condition； which is not a
member of the series； but； as purely intelligible； lies out of and
beyond it。 And thus reason is satisfied； and an unconditioned placed
at the head of the series of phenomena； without introducing
confusion into or discontinuing it； contrary to the principles of
the understanding。
Now； from the fact that the dynamical ideas admit a condition of
phenomena which does not form a part of the series of phenomena；
arises a result which we should not have expected from an antinomy。 In
former cases； the result was that both contradictory dialectical
statements were declared to be false。 In the present case； we find the
conditioned in the dynamical series connected with an empirically
unconditioned； but non…sensuous condition； and thus satisfaction is
done to the understanding on the one hand and to the reason on the
other。* While； moreover； the dialectical arguments for unconditioned
totality in mere phenomena fall to the ground； both propositions of
reason may be shown to be true in their proper signification。 This
could not happen in the case of the cosmological ideas which
demanded a mathematically unconditioned unity； for no condition
could be placed at the head of the series of phenomena； except one
which was itself a phenomenon and consequently a member of the series。
*For the understanding cannot admit among phenomena a condition
which is itself empirically unconditioned。 But if it is possible to
cogitate an intelligible condition… one which is not a member of the
series of phenomena… for a conditioned phenomenon； without breaking
the series of empirical conditions； such a condition may be admissible
as empirically unconditioned； and the empirical regress continue
regular； unceasing； and intact。
III。 Solution of the Cosmological Idea of the Totality of
the Deduction of Cosmical Events from their Causes。
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。 Now； as the causality of
phenomena is subject to conditions of time； and the preceding state；
if it had always existed； could not have produced an effect which
would make its first appearance at a particular time； the causality of
a cause must itself be an effect… must itself have begun to be； and
therefore； according to the principle of the understanding； itself
requires a cause。
We must understand； on the contrary； by the term freedom； in the
cosmological sense； a faculty of the spontaneous origination of a
state； the causality of which； therefore； is not subordinated to
another cause determining it in time。 Freedom is in this sense a
pure transcendental idea； which； in the first place； contains no
empirical element； the object of which； in the second place； cannot be
given or determined in any experience； because it is a universal law
of the very possibility of experience； that everything which happens
must have a cause； that consequently the causality of a cause； being
itself something that has happened； must also have a cause。 In this
view of the case； the whole field of experience； how far soever it may
extend； contains nothing that is not subject to the laws of nature。
But； as we cannot by this means attain to an absolute totality of
conditions in reference to the series of causes and effects； reason
creates the idea of a spontaneity； which can begin to act of itself；
and without any external cause determining it to action； according
to the natural law of causality。
It is especially remarkable that the practical conception of freedom
is based upon the transcendental idea； and that the question of the
possibility of the former is difficult only as it involves the
consideration of the truth of the latter。 Freedom； in the practical
sense； is the independence of the will of coercion by sensuous
impulses。 A will is sensuous； in so far as it is pathologically
affected （by sensuous impulses）； it is termed animal （arbitrium
brutum）； when it is pathologically necessitated。 The human will is
certainly an arbitrium sensitivum； not brutum； but liberum； because
sensuousness does not necessitate its action； a faculty existing in
man of self…determination； independently of all sensuous coercion。
It is plain that； if all causality in the world of sense were
natural… and natural only… every event would be determined by
another according to necessary laws； and that； consequently；
phenomena； in so far as they determine the will； must necessitate
every action as a natural effect from themselves； and thus all
practical freedom would fall to the ground with the transcendental
idea。 For the latter presupposes that although a certain thing has not
happened； it ought to have happened； and that； consequently； its
phenomenal cause was not so powerful and determinative as to exclude
the causality of our will… a causality capable of producing effects
independently of and even in opposition to the power of natural
causes； and capable； consequently； of spontan