tise. The foregoing is a sufficient example of his
method of treatment.

The synthetic use of the pure practical reason, in the Categorical
Imperative, is legitimized; Autonomy of the Will is explained; Duty is
shown to be no phantom--through the conception of Freedom of Will,
properly understood. Theoretically (speculatively), Freedom is
undemonstrable; being eternally met, in one of the (cosmological)
Antinomies of the Pure Reason, by the counter-assertion that everything
in the universe takes place according to unchanging laws of nature.
Even theoretically, however, Freedom is not inconceivable, and morally
we become certain of it; for we are conscious of the 'ought' of duty,
and with the 'ought' there must go a 'can.' It is not, however, as
Phenomenon or Sensible Ens that a man 'can,' is free, has an absolute
initiative; all phenomena or Sensible Entia, being in space and time,
are subject to the Natural Law of Causality. But man is also Noumenon,
Thing-in-self, Intelligible Ens; and as such, being free from
conditions of time and space, stands outside of the sequence of Nature.
Now, the Noumenon or Ens of the Reason (he assumes) stands higher than,
or has a value above, the Phenomenon or Sensible Ens (as much as Reason
stands higher than Sense and Inclination); accordingly, while it is
only man as Noumenon that 'can,' it is to man as Phenomenon that the
'ought' is properly addressed; it is upon man as Phenomenon that the
law of Duty, prescribed, with perfect freedom from motive, by Man as
Noumenon, is laid.

_Freedom of Will_ in Man as Rational End or Thing-in-self is thus the
great Postulate of the pure Practical Reason; we can be sure of the
fact (although it must always remain speculatively undemonstrable),
because else there could be no explanation of the Categorical
Imperative of Duty. But inasmuch as the Practical Reason, besides
enjoining a law of Duty, must provide also a final end of action in the
idea of an unconditioned Supreme Good, it contains also two other
Postulates: Man being a sentient as well as a rational being, Happiness
as well as Perfect Virtue or Moral Perfection must enter into the
Summum Bonum (not, one of them to the exclusion of the other, as the
Stoics and Epicureans, in different senses, declared). Now, since there
is no such necessary conjunction of the two in nature, it must be
sought otherwise. It is found in postulating _Immortality_ and _God_.

_Immortality_ is required to rend