A Determination on Freewill and Reason
If the two kinds of causality both exist, then both the series of appearances and the original cause will have an absolute beginning. That is, an absolute cause presupposes a state which has no causal connection. However, without causal connections, unity of experience is impossible. Therefore, an absolute cause is an empty thought entity.

In summary, then, while the causality of freedom offers a solution to the problem of infinite regress caused by empirical causality, an absolute cause also "abrogates those rules through which alone a completely coherent experience is possible" (Kant 411). Explained in another more complicated way, the antinomy rests upon the contradictory assertion that "if the conditioned is given, the entire series of all its conditions is likewise given; objects of the senses are given as conditioned, therefore "their conditions are given as well (Kant 443). The problem rests in the way one interprets "conditions and the conditioned." If these terms refer to thingsinthemselves, when the conditioned (effect) is given, the condition (cause) also is already given. This rule would hold for the whole series. However, if the conditioned are appearances, it does not at all follow that their cause can be given. The fallacy in the argument is that reason conflates the crucial distinction between appearances and thingsinthemselves: "the major premiss of the cosmological inference takes the conditioned in t

 
 
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    Reason Kant | According Kant | causality freedom | natural law | intelligible causes | Kemp Smith | causality natural | Martin's Press | transcendental idealism | laws nature | crucial distinction | absolute cause | intelligible character | empirical causes | Critique Pure | Pure Reason | causality natural law | intelligible causes free | causality freedom compatible | appearances intelligible causes | phenomenal noumenal realms |  
   
 
 
 
   
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