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or an automaton； like Vaucanson's； prepared and wound up by the
Supreme Artist。 Self…consciousness would indeed make him a thinking
automaton； but the consciousness of his own spontaneity would be
mere delusion if this were mistaken for freedom； and it would
deserve this name only in a parative sense； since； although the
proximate determining causes of its motion and a long series of
their determining causes are internal； yet the last and highest is
found in a foreign hand。 Therefore I do not see how those who still
insist on regarding time and space as attributes belonging to the
existence of things in themselves； can avoid admitting the fatality of
actions； or if （like the otherwise acute Mendelssohn） they allow
them to be conditions necessarily belonging to the existence of finite
and derived beings； but not to that of the infinite Supreme Being； I
do not see on what ground they can justify such a distinction； or；
indeed； how they can avoid the contradiction that meets them； when
they hold that existence in time is an attribute necessarily belonging
to finite things in themselves； whereas God is the cause of this
existence； but cannot be the cause of time （or space） itself （since
this must be presupposed as a necessary a priori condition of the
existence of things）； and consequently as regards the existence of
these things。 His causality must be subject to conditions and even
to the condition of time； and this would inevitably bring in
everything contradictory to the notions of His infinity and
independence。 On the other hand； it is quite easy for us to draw the
distinction between the attribute of the divine existence of being
independent on all time…conditions； and that of a being of the world
of sense； the distinction being that between the existence of a
being in itself and that of a thing in appearance。 Hence； if this
ideality of time and space is not adopted； nothing remains but
Spinozism； in which space and time are essential attributes of the
Supreme Being Himself； and the things dependent on Him （ourselves；
therefore； included） are not substances； but merely accidents inhering
in Him； since； if these things as His effects exist in time only； this
being the condition of their existence in themselves； then the actions
of these beings must be simply His actions which He performs in some
place and time。 Thus； Spinozism； in spite of the absurdity of its
fundamental idea； argues more consistently than the creation theory
can； when beings assumed to be substances； and beings in themselves
existing in time； are regarded as effects of a Supreme Cause； and
yet as not ＇belonging＇ to Him and His action； but as separate
substances。
The above…mentioned difficulty is resolved briefly and clearly as
follows： If existence in time is a mere sensible mode of
representation belonging to thinking beings in the world and
consequently does not apply to them as things in themselves； then
the creation of these beings is a creation of things in themselves；
since the notion of creation does not belong to the sensible form of
representation of existence or to causality； but can only be
referred to noumena。 Consequently； when I say of beings in the world
of sense that they are created； I so far regard them as noumena。 As it
would be a contradiction； therefore； to say that God is a creator of
appearances； so also it is a contradiction to say that as creator He
is the cause of actions in the world of sense； and therefore as
appearances； although He is the cause of the existence of the acting
beings （which are noumena）。 If now it is possible to affirm freedom in
spite of the natural mechanism of actions as appearances （by regarding
existence in time as something that belongs only to appearances； not
to things in themselves）； then the circumstance that the acting beings
are creatures cannot make the slightest difference； since creation
concerns their supersensible and not their sensible existence； and；
therefore； cannot be regarded as the determining principle of the
appearances。 It would be quite different if the beings in the world as
things in themselves existed in time； since in that case the creator
of substance would be at the same time the author of the whole
mechanism of this substance。
Of so great importance is the separation of time （as well as
space） from the existence of things in themselves which was effected
in the Critique of the Pure Speculative Reason。
It may be said that the solution here proposed involves great
difficulty in itself and is scarcely susceptible of a lucid
exposition。 But is any other solution that has been attempted； or that
may be attempted； easier and more intelligible？ Rather might we say
that the dogmatic teachers of metaphysics have shown more shrewdness
than candour in keeping this difficult point out of sight as much as
possible； in the hope that if they said nothing about it； probably
no one would think of it。 If science is to be advanced； all
difficulties must be laid open； and we must even search for those that
are hidden； for every difficulty calls forth a remedy； which cannot be
discovered without science gaining either in extent or in exactness；
and thus even obstacles bee means of increasing the thoroughness of
science。 On the other hand； if the difficulties are intentionally
concealed； or merely removed by palliatives； then sooner or later they
burst out into incurable mischiefs； which bring science to ruin in
an absolute scepticism。
Since it is； properly speaking； the notion of freedom alone
amongst all the ideas of pure speculative reason that so greatly
enlarges our knowledge in the sphere of the supersensible； though only
of our practical knowledge； I ask myself why it exclusively
possesses so great fertility； whereas the others only designate the
vacant space for possible beings of the pure understanding； but are
unable by any means to define the concept of them。 I presently find
that as I cannot think anything without a category； I must first
look for a category for the rational idea of freedom with which I am
now concerned； and this is the category of causality； and although
freedom； a concep