Immanuel Kant's Critique of Pure Reason — trans. F. Max Müller

This, however, would not in the least benefit the attempts of rational psychology. For though through that wonderful faculty, which becomes first revealed to myself by the consciousness of a moral law, I should have a principle, purely intellectual, for a determination of my existence, what would be its determining predicates ? No other but those which must be given to me in sensuous intuition ; and I should therefore find myself again in the same situation where I was before in rational psychology, requiring sensuous intuitions in order to give significance to the concepts of my understanding, such as substance, cause, etc., by which alone I can gain a knowledge of myself; and these intuitions can never carry me beyond the field of experience. Nevertheless, for practical purposes, which always concern objects of experience, I should be justified in applying these concepts, in analogy with their theoretical employment, to liberty also and to the subject of liberty, by taking them only as logical functions of subject and predicate,^ of cause and effect. According to them, acts or effects, as following those (moral) laws, would be so determined that they may together with the laws of nature be explained in accordance with the categories of substance and cause ; though arising in reality from a totally different principle. All this is only meant to prevent a misunderstanding to which our doctrine, which represents self-intuition as purely phenomenal, might easily be exposed. In what follows we shall have occasion to make good use of it.

1 It is necessary to put a comma after Pr'ddicats.

SUPPLEMENT XXVIII

[See vol. ii. p. 426]

I HAVE sometimes called it forma/ idealism also, in order to distinguish it from the material or common idealism, which doubts or denies the very existence of external things. In some cases it seems advisable to use these terms rather than those in the text, in order to prevent all misunderstanding. (This is an additional note in the Second Edition.)

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