empirical; and this it proves by a fact in which pure reason in us
proves itself actually practical, namely, the autonomy shown in the
fundamental principle of morality, by which reason determines the will
to action.

It shows at the same time that this fact is inseparably connected
with the consciousness of freedom of the will, nay, is identical
with it; and by this the will of a rational being, although as
belonging to the world of sense it recognizes itself as necessarily
subject to the laws of causality like other efficient causes; yet,
at the same time, on another side, namely, as a being in itself, is
conscious of existing in and being determined by an intelligible order
of things; conscious not by virtue of a special intuition of itself,
but by virtue of certain dynamical laws which determine its
causality in the sensible world; for it has been elsewhere proved that
if freedom is predicated of us, it transports us into an
intelligible order of things.

Now, if we compare with this the analytical part of the critique
of pure speculative reason, we shall see a remarkable contrast.
There it was not fundamental principles, but pure, sensible
intuition (space and time), that was the first datum that made a
priori knowledge possible, though only of objects of the senses.
Synthetical principles could not be derived from mere concepts without
intuition; on the contrary, they could only exist with reference to
this intuition, and therefore to objects of possible experience, since
it is the concepts of the understanding, united with this intuition,
which alone make that knowledge possible which we call experience.
Beyond objects of experience, and therefore with regard to things as
noumena, all positive knowledge was rightly disclaimed for speculative