As such, he must possess
an empirical character, like all other natural phenomena. We remark
this empirical character in his actions, which reveal the presence
of certain powers and faculties. If we consider inanimate or merely
animal nature, we can discover no reason for ascribing to ourselves
any other than a faculty which is determined in a purely sensuous
manner. But man, to whom nature reveals herself only through sense,
cognizes himself not only by his senses, but also through pure
apperception; and this in actions and internal determinations, which
he cannot regard as sensuous impressions. He is thus to himself, on
the one hand, a phenomenon, but on the other hand, in respect of
certain faculties, a purely intelligible object- intelligible, because
its action cannot be ascribed to sensuous receptivity. These faculties
are understanding and reason. The latter, especially, is in a peculiar
manner distinct from all empirically-conditioned faculties, for it
employs ideas alone in the consideration of its objects, and by
means of these determines the understanding, which then proceeds to
make an empirical use of its own conceptions, which, like the ideas of
reason, are pure and non-empirical.
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