All men attribute to themselves freedom of will. Hence come all judgements upon actions as being such as ought to have been done, although they have not been done. However, this freedom is not a conception of experience, nor can it be so, since it still remains, even though experience shows the contrary of what on supposition of freedom are conceived as its necessary consequences. On the other side it is equally necessary that everything that takes place should be fixedly determined according to laws of nature. This necessity of nature is likewise not an empirical conception, just for this reason, that it involves the motion of necessity and consequently of a priori cognition. But this conception of a system of nature is confirmed by experience; and it must even be inevitably presupposed if experience itself is to be possible, that is, a connected knowledge of the objects of sense resting on general laws. Therefore freedom is only an idea of reason, and its objective reality in itself is doubtful; while nature is a concept of the understanding which proves, and must necessarily prove, its reality in examples of experience.
   There arises from this a dialectic of reason, since the freedom attributed to the will appears to contradict the necessity of nature, and placed between these two ways reason for speculative purposes finds the road of physical necessity much more beaten and more appropriate than that of freedom; yet for practical purposes the narrow footpath of freedom is the only one on which it is possible to make use of reason in our conduct; hence it is just as impossible for the subtlest philosophy as for the commonest reason of men to argue away freedom. Phulosophy must then assume that no real contradiction will be found between freedom and physical necessity of the same human actions, for it cannot give up the conception of nature any more than that of freedom.

Nevertheless, even though we should never be able to comprehend how freedom is possible, we must at least remove this apparent contradiction in a convincing manner. For if the thought of freedom contradicts either itself or nature, which is equally necessary, it must in competition with physical necessity be entirely given up.
   It would, however, be impossible to escape this contradiction if the thinking subject, which seems to itself free, conceived itself in the same sense or in the very same relation when it calls itself free as when in respect of the same action it assumes itself to be subject to the law of nature. Hence it is an indispensable problem of speculative philosophy to show that its illusion respecting the contradiction rests on this, that we think of man in a different sense and relation when we call him free and when we regard him as subject to the laws of nature as being part and parcel of nature. It must therefore show that not only can both these very well co-exist, but that both must be thought as necessarily united in the same subject, since otherwise no reason could be given why we should burden reason with an idea which, though it may possibly without contradiction be reconciled with another that is sufficientiy established, yet entangles us in a perplexity which sorely embarrasses reason in its theoretic employment. This duty, however, belongs only to speculative philosophy. The philosopher then has no option whether he will remove the apparent contradiction or leave it untouched; for in the latter case the theory respecting this would be bonum vacans, into the possession of which the fatalist would have a right to enter and chase all morality out of its supposed domain as occupying it without title.
   We cannot however as yet say that we are touching the bounds of practical philosophy. For the settlement of that controversy does not belong to it; it only demands from speculative reason that it should put an end to the discord in which it entangles itself in theoretical questions, so that practical reason may have rest and security from external attacks which might make the ground debatable on which it desires to build.

The claims to freedom of will made even by common reason are founded on the consciousness and the admitted supposition that reason is independent of merely subjectively determined causes which together constitute what belongs to sensation only and which consequently come under the general designation of sensibility. Man considering himself in this way as an intelligence places himself thereby in a different order of things and in a relation to determining grounds of a wholly different kind when on the one hand he thinks of himself as an intelligence endowed with a will, and consequently with causality, and when on the other he perceives himself as a phenomenon in the world of sense (as he really is also), and affirms that his causality is subject to external determination according to laws of nature. Now he soon becomes aware that both can hold good, nay, must hold good at the same time. For there is not the smallest contradiction in saying that a thing in appearance (belonging to the world of sense) is subject to certain laws, of which the very same as a thing or being in itself is independent, and that he must conceive and think of himself in this twofold way, rests as to the first on the consciousness of himself as an object affected through the senses, and as to the second on the consciousness of himself as an intelligence, i.e., as independent on sensible impressions in the employment of his reason (in other words as belonging to the world of understanding).