Chapter 3 third quarter

People have some limitations, and these limitations are at least the limitations that people imagine and feel from a religious standpoint. For example, people cannot know the future, they cannot live forever, they cannot enjoy continuous and carefree happiness, and they cannot have a weightless life. body, cannot fly like a god, cannot emit thunder like Jehovah (Jehovah, the God of Judaism.——translator), cannot arbitrarily make the shape bigger or invisible, and cannot live like an angel without carnal desires and impulses .In short, you can't do whatever you want.These limitations are only limitations of the imagination or fantasy, and are not really limitations, since they are necessarily grounded in essence.is established in the nature of things; and therefore the unlimited divine entity, free from these limitations, is but an imaginary.The entities in phantasy are only the entities of feelings or moods that are ruled by phantasies.Therefore, any religious object, no matter whether it is a snail shell or a stone egg, as long as it is a religious object, it is only an entity of mood, imagination, and fantasy.This is the basis for saying that people do not worship stones, animals, trees, rivers in themselves, but only the gods in them, their manito, their spirits.However, the spirits of these natural things are nothing but representations of natural things, only images of natural things, or natural things as represented things, as imagined things, different from natural things as real things and sensible things, just as the dead man Spirits are nothing but the not-disappeared representations and images of the dead in memory—things that once actually existed as imaginary things, but which, in a religious, that is to say, uneducated, undistinguished Objects and representations of objects appear to man as real and self-existing.Hence man's pious and involuntary self-deception in religion is a clear and manifest truth in natural religion, for in natural religion man has made eyes and ears for the object of his religion, knowing that these things are Eyes and ears made of man-made, stone or wood, yet still believed to be real eyes and ears.Therefore, in natural religion, people only have eyes in order not to see and see nothing, and they only have minds in order not to think and know nothing.Natural religion is a marked contradiction between appearance and reality, between imagination and reality.A thing which is actually a stone or a piece of wood, is in appearance a living thing, not a god as far as the visible is, but something else entirely, but a being a god.Natural religion, therefore, is always in danger of being exposed as a deceit, for it needs only one stroke of the ax to convince it that no blood flowed from the tree it worshiped, and therefore no living gods dwelt in it.How can religion avoid these serious contradictions that it encounters in nature worship, how can it avoid exposing deceit?Only by making its object itself an invisible, imperceptible object at all.Make it into a thing, this thing is only an object in belief, imagination, fantasy, in short, it is only a spiritual object, so it is a spiritual thing in itself.

Just as man was transformed from a mere physical substance into a political one, in short, into a substance alien to nature and centered in himself, so man's God was transformed from a mere physical substance into a political, alien to natural entity.Therefore, man sent to separate himself from nature, and thus to a God other than nature, first only by uniting himself with others into a commune in which those forces alien to nature, only in thought or imagination The forces of existence in man, those political, ethical, abstract forces, the forces of law, public opinion, honor, and morality, became for him the object of his consciousness and sense of dependence, and the physical existence of man became his human being. An appendage of basic, civic, or ethical existence; natural forces, forces governing life and death, are relegated to being an appendage and instrument of political or ethical forces.Zeus is the god of thunder and lightning, but he holds these terrible weapons in his hand only to crush criminals, perjurers and thugs who disobey his orders.Zeus is the father of all kings, "please all kings be born from Zeus".So Zeus used thunder and lightning to support the power and dignity of the king.Manu (Manu, the ancient Indian legislator.--translator) code said: "The king is like the sun, burning eyes and hearts. Therefore, no one on earth can look at him. He is fire and wind. Sun and Moon, he is the god of criminal law. Fire consumes only an individual who accidentally approaches it, but the fire of a king, if he is angry, is to burn the whole family with livestock property... His spirit Conquest is in his wrath, and death is in his wrath.” In like manner, the God of Israel commanded his elect by thunder and lightning to walk in all the ways that he had commanded them to go, “that they might live, that they might be comfortable, that they might be long Live on the ground." In this way, the natural power itself and the human's sense of dependence on the natural power are declared to disappear in the face of political or ethical power!The light of the sun dazzles the slave of nature, who, like de katschinische Tarta, prays to it every day: "Don't kill me." The light of the majesty of kings dazzles the slave of politics , and even prostrate before it, treating it as a divine power, because it is the power that holds the power of life and death.The titles of Roman emperors, even among Christians, are: "Heavenly King" (Euere Gottheit), "Long Live" (Euere Ewigkeit).Even today, Christians still have the titles of "Holy One" (Heiligkeit) and "Emperor" (Majestat), which are the titles and characteristics of gods, and also the titles and characteristics of kings.The Christians may justify this political idolatry by arguing that kings are but earthly agents of God, who is King of kings, but this defense is only self-deception.Leaving aside that the power of the king is the most perceptible, immediate, pain-related, and self-representing power, the power of the King of kings is only an indirect, imaginary power—God is determined, seen as The ruler of the world, the king, in short, God is regarded as a political entity only when the king occupies, determines, and rules people, so that he is regarded as the supreme being.Mo Niang said: "Brahma created a punishment angel with pure light as his body in the beginning, for his own use, as his own son, as the founder of the criminal law, and as the guardian of all creations. Because Only with the fear of punishment can the universe enjoy its happiness." Therefore man himself makes the punishment of his penal law a divine and world-ruling power, the laws of the criminal court the laws of the universe, and the penal code a natural law. code.It is not surprising that he allowed nature to share his political cares and passions so intensely that the very existence of the world depended on the existence of a throne of king or pope.What is important to him is of course also important to everything else; what dims his eyes dims the rays of the sun; what moves his heart moves heaven and earth—his essence is to He is the essence of the universe.The essence of the world, the essence of all essences.

Why is it that the East does not have a history of vivid progress like the West?Because in the East, man does not forget nature because of man, the brilliance of stars and precious stones because of the light of human eyes, the thunder and lightning in meteorology because of the "thunder" in rhetoric, and the lightning in meteorology because of the "thunder" in rhetoric, The course of business forgets the movement of the sun and stars, and the change of seasons is not forgotten by the change of fashion.Although the Oriental bows down to the dust before the light of the king's political power and dignity, this light is only a reflection of the light of the sun and the moon; the king is not an earthly and human thing to him, but a celestial, something divine.But beside a god, man disappears; only when the world loses its divinity, and the gods ascend to heaven, and the real becomes imaginary, the people have their own place, and can appear as man without restraint. , to preserve the rights of man.Orientals are to Westerners what country folks are to city dwellers.Country people rely on nature, city people rely on people; country people act according to the barometer, city people act according to documents; Fashion and public opinion act.Therefore, only the people in the city make history, and only human "vanity" is the principle of history.Only he who can sacrifice the forces of nature to the force of public opinion, his life to his honour, his physical existence to his existence in the hearts and minds of posterity, can engage in the business of history.

The Greek comedian Anaxandride addressed the Egyptians at the house of Athen Aus: "I am not for you In our society, our morals and laws are inconsistent. You worship cows, and I sacrifice cows to gods. To you, eel is a great god. To me, it is a delicacy. You are afraid of pork, but I eat it with relish. You worship dogs. , I beat it as soon as it bites off a piece of pastry, and you panic when you see a cat with something wrong, and I'm right in my arms, and I peel it off, you value copper bugs, but I don't value them at all.” ——This These words brilliantly delineate the opposition between the bound and unbound views of nature, that is, the opposition between the religious and the secular, liberal, and humanistic views.In the former view, nature is an object of worship, in the latter view, nature is an object of enjoyment, in the former, man is for nature, in the latter, nature is for man; in the former, nature is an end, In the latter, nature is the means; in the former, nature is above man, and in the latter it is naturally below man.It is for this reason that in the former man is centrifugal, self-lost (ausser sich), out of the sphere of his duty, which is only to preserve himself, while in the latter he is calm, Calm, self-preserving (besich), conscious.As a result, in the former, in order to prove the humility of his natural religion, man even degrades himself to intercourse with cattle (according to Herodotus); Elevate it to marry the gods, so that it is a strong proof that even in the body of the gods, there is only human blood flowing, and the real pure and clean blood (AtheriSC) is just a poetic expression. It is an imagination that is not established in reality and in practice.

The world and nature, what they look like in human eyes, are what they look like, that is, what they look like to people and according to their imagination; The standard of truth and reality, and truth and reality appear to man just like himself.If people realize that although there are sun and moon, heaven and earth, water and fire, animals and plants, they must use their own power in life, and they must use their power correctly; cause suffering for oneself by fate”; realizing that evil and stupidity bring sickness, misfortune and death, but goodness and wisdom bring health, life and happiness, then the power that determines the fate of human beings is reason and will.Man, therefore, is no longer, like the savage, a being ruled by occasional and fleeting impressions and emotions, but a thinking and rational being determined by principles, rules of wisdom, laws of reason, , then, in his view, nature and the world are things that depend on reason and will and are determined by reason and will.

When man rises above nature by will and reason and becomes supernatural, God also becomes a supernatural entity.When man goes on to "dominate the fish in the sea, the crows in the air, the livestock and the entire earth, and all the insects that crawl on the ground", the rule over nature is the highest appearance and the highest thing for man, that is, man. The object of worship, the object of religion, is therefore the lord and creator of nature, for creation is a necessary consequence, or indeed a presupposition, of domination.If the master of nature is not at the same time the creator of nature, then nature is independent of her master in both origin and existence, and the power of the master is limited and defective-for if the master can create out of nature, why not create nature? —Then the sovereign's dominion over nature is only a usurped dominion, not a legitimately inherited dominion.Only what I create myself is completely within my grasp.From creation comes ownership.The child is mine because I am his father.Therefore, in creation, dominion is confirmed, realized and exhausted.The pagan gods, though indeed masters of nature, were not creators of nature, and so were only legal.The sovereign of nature, limited and confined within a certain range, is not the absolute monarch of nature, that is to say, the pagans are not yet absolute.Unconditional, extreme paranormal.

Theists interpret the doctrine of the unity of God (Einheit) as a doctrine of supernatural origin and revelation, without taking into account the origin of monotheism in man himself, and the basis for the unity of God is the unity of human consciousness and spirit.The world is displayed in various forms and ever-changing before my eyes, but these various and ever-changing things, the sun, the moon, and the stars.The world, the far and near, the obvious and the obscure, are all governed by my spirit and my mind.The human spirit or consciousness, which is a magical and natural entity in the eyes of religious people, that is, uneducated people, is not limited by time and space, is not limited by a certain species, and is not a thing or visible entity in itself, but includes Everything, the substance of everything, is what monotheism takes to put on top of the world, and makes it the cause of the world.God says the world, God thinks the world, and the world exists; God says the world does not exist, God does not think, does not want to have the world, the world does not exist, that is to say, I can be in my thoughts, in my imagination or Imagination makes all things come into being and disappear, come into being and disappear, so it can also make the world itself come into being and die according to my will.This God, who created the world out of nothing, and can bring the world to nothing again at will, is nothing but the entity of human abstraction and imagination.In abstraction and imagination, I can represent the world as existing or non-existing at will, and I can establish its existence or cancel its existence.Monotheism turns this subjective nothingness (Nichtsein), this nothingness of the world in appearances into polytheism in the hands of objective divination and case-handling.General natural religions turn real things into appearances and imaginary things, while monotheism turns appearances, imagination, and thoughts into real things, and even the power of representation, imagination, and thought. The entity becomes the most real, absolute, and highest entity.One theologian said that God's power reaches as far as human imagination.But where is the limit of the power of representation?What is something that imagination cannot do?Everything that exists, I can imagine as non-existing, and everything that does not exist, as real; therefore I can imagine "this" world as not existing, and countless individual worlds as really.What is imagined as real is what is possible.However, the entity of God is omnipotent. In terms of power, he is the creator of countless worlds and all possibilities.The totality of all imaginable things, that is to say, it is nothing but the human imagination, the thinking power realized, objectified, thought or represented as real and most real, absolute entity.Representational entities.

True theism or monotheism arises only because man connects nature to himself and makes this connection the essence of nature, thus making himself the ultimate goal of nature, the center and unity of nature.The reason why nature does this is that it can be used not only involuntarily and unconsciously in man's necessary and organic life functions, but also in man's volitional and conscious purposes, affairs and enjoyment.If nature has an end outside of itself, then it must also have a ground and beginning outside of itself: if nature derives its existence from another entity, then it must also come from another entity.And the object or purpose of this entity in creating nature is to enjoy nature.A person who uses nature to benefit his own entity.Therefore, the beginning of nature falls on God only when the end of nature falls on man. In other words: God is the creator of the world. inside the theory.If you are ashamed of the belief that the world was made for man and made for, sniff!Then you are also ashamed of the belief that "the world was created and made supernaturally".Wherever it is written: "In the beginning God created the heavens and the earth," it is also written: "God made two great lights, and made some stars, and put them on the top of the sky, and let them shine on the earth, Ruled day and night." If you think the belief that "man is nature's purpose" is human madness, sniff!Then you also consider it human pride to believe in a natural creator.Only that light that shines for man is theological light, and only that light that exists only for a seeing entity presupposes a seeing entity as cause.

Man assumes that there is a spiritual entity above nature, and regards it as the entity that builds and creates nature.This spiritual entity is nothing but man's own spiritual entity, but in the eyes of man, his own spiritual entity seems to be something different from himself.Incomparable substance, because he makes it the cause of nature, the cause of those operations which the human spirit, will and reason cannot produce, because he makes The physical, natural entity is united with this spiritual, human entity.The Spirit of God is the Spirit that causes the grass to grow, the fetus to develop in the womb, the sun to move in its orbit, the mountains to rise, the winds to blow, and the oceans to keep their boundaries.Compared with this spirit, what is the human spirit!How small, how limited, how empty!Therefore, if a rationalist denies the humanization of God and the unity of divinity and humanity, it is mainly because he feels that behind his God is nothing but nature, especially what is shown to man through the astronomical telescope. That naturally haunted my mind.He exclaimed angrily, how could this great, infinite, and universal entity have its corresponding manifestations and functions only in the great, infinite universe, and came to the earth for the sake of man?Compared with the incomparably great and plentiful universe, it is simply nothing!What a humble and narrow "human" view!To concentrate God on earth and to bury God in man is like trying to put the ocean into a drop of water, like trying to put the halo of Saturn into a ring.Of course, it is a narrow view to think that the entities of the zero world are limited to the ground or people, that nature exists only for people, and that the sun shines only for people's eyes.But short-sighted rationalists, you don't see that what makes you oppose the unity of nature and man in your heart, and makes you feel that this unity is a meaningless contradiction, is not the appearance of God, but nature or the world you fail to see that this one point, this conceptual connection between God and man, is not the entity to which you ascribe all the power and action of nature—whether directly or indirectly Earth—but the entity that sees and hears because you can see and hear, the entity that is conscious, intellect, and will because you are conscious, intellect, and will, and therefore the entity that separates yourself from nature. It takes entities separate from nature.If at last this human entity came to you in the form of an actual person, how could you object?If you affirm the cause of the effect, how can you deny the effect?If you acknowledge the Father, how can you deny the Son?If you think that the "God-man" (Gottmensch) is a product of human fantasy and self-deification, then you also have to admit that the Creator of Nature is a product of human imagination and of man's elevation of himself above nature , if you wish to have an entity without any human form, without any human attributes—whether these attributes are intellectual or psychological and fantasy—then you must boldly and completely abandon God altogether, Rely only on, only on that pure, clean, godless nature as the final basis of your being.As long as you allow God to have a uniqueness that is different from nature, you are allowing a kind of human uniqueness to exist. As long as you only embody your own uniqueness in God, you are only deifying yourself in the original body The essence of nature: because you want to find out something different from human beings, since there is only nature, only know nature.Then in turn, if you want to find something different from nature, there are only people, only people.

To regard the human entity as an objective entity different from human beings, in short, to objectify the human entity has a premise, which is: to humanize the objective entity different from human beings, or to regard nature as into a human entity.For this reason alone, will and reason appear to man as the prime movers or causes of nature, since the action of nature's providence becomes to him in the light of his reason an action, an end, and so nature is in He appears to be an even spiritual entity, or at least a purely intellectual (Verstandessache).Just as everything is seen by the sun—the sun god "Hellos sees and hears"—because man sees everything in the light of the sun, so everything itself is thought of because man sees and hears all things. Thinking of all things, all things as intellectual bodies (erstandeswer) is because they are intellectual objects for man.Because man measures the distance between stars, the stars and their distance are measured; because man uses mathematics to understand nature.Mathematics is therefore used to produce nature; man moves because he foresees an object of motion, a result of development, the action of an organ.The development, the action itself, is a thing that is foreseen; for man can imagine the opposite of the position or orientation of a celestial body, can imagine an infinite number of individual orientations, and notice, if he ceases to maintain this orientation, a series of effective and beneficial consequences. will also disappear at the same time, so think of this series of consequences as a reason why it is precisely this orientation and not other orientations that are realized, so this orientation is actually and fundamentally only due to consideration of those beneficial consequences. From a large number of other positions that only exist in the human mind, they are selected with amazing wisdom. Therefore, in the eyes of human beings, the principle of knowing directly and without judgment is the principle of existence, and the thinking thing is the principle of existence. The real thing, the thought of the object is the substance of the object, "acquired" (a posterioro is "a pri-oro". Man thinks of nature as different from nature, and assumes for nature a substance different from nature itself. , as the basis and cause of the reality of nature, it is not surprising to assume a substance that exists only in the brain, literally only his own mind. Man reverses the natural order of things: he takes the world head in its true sense To lay it down, to make the apex of the pyramid the base of the pyramid—to make what is first in or to the mind, the reason why so-and-so exists, to be actually first Things become the reason for the existence of something. The reason for a thing runs ahead of the thing itself in the mind. For this reason, people regard the reality of reason or intellect, the entity of thought as the first entity. 1. The fundamental entity - not only the first in logic, but also the first in physics.

The secret of teleology is based on the contradiction between the necessity of nature and the will of human beings, the contradiction between the actual nature and the nature imagined by human beings.If the earth were in another place, such as where Mercury is, everything would be destroyed by excessive efficiency.How wise, then, to place the earth exactly in the place to which it by its nature can adapt!But where does this wisdom reside?It is only in contradiction, in opposition to human ignorance, that arbitrarily places the earth in thought in another position than it actually is.If you first pull the inseparable things in nature apart from each other.For example, if you separate the astronomical position of a celestial body from its physical characteristics, then you will naturally treat the unity of nature as purposeful, the necessity as planned, and the actual, necessary, and essential nature of a celestial body. The same position, compared with the position you thought of and chose, which it cannot adapt to, is regarded as a reasonable, correctly thought out, wisely chosen position. "If the snow had a black color, or black permeated the poles...then the whole poles of the earth would be a dark wasteland incompatible with organic life.  … So the disposition of the colors of objects is one of the best proofs that ... the arrangement of the world is fit for purpose. "Yes, as long as white is not regarded as black, as long as human ignorance does not dispose of nature arbitrarily, there will be no wisdom of God to dominate nature. "Who ever told a crow that to fly down, one only has to raise one's tail, and to fly up, one has to drag one's tail down? One who has not seen from the crow's flight the higher wisdom that was thought on behalf of the horse ( refers to the wisdom of God.--Translator), should be completely blind.” It is true that this person must be blind, but this is not true of nature, but of man, who takes his own substance Elevate it to the archetype of nature, elevate the rational intelligence to the original force, and make the flight of birds depend on the knowledge of flight mechanics.The concepts by which man is abstracted from nature become the laws of flight for birds, as the jockey applies the laws of riding, and the swimmer applies the laws of swimming, except that the application of flight is natural to birds. Yes, instinctively.But birds fly without art.Art exists only where the reverse of art also exists, where an organ performs a function which is not directly and not necessarily connected with it, does not exhaust the essence of the organ, but only A specific function of an organ in addition to many other actual or possible functions.The bird cannot fly otherwise, and cannot not fly; it must fly.The beast can only do this one and only action that it can perform forever, and absolutely cannot do other actions. The reason why it can perform this action so proficiently, so proficiently, is because it knows no other actions. , because all its powers are exhausted in this one function, which is one with its essence itself.So if you cannot explain the actions and functions of beasts endowed with the so-called artistic impulse, especially the actions and functions of lower beasts, without assuming a reason that has thought on behalf of the beasts, then why you are not so No, only because you think that the objects of the beast's actions are objects to the beast just as these objects are objects of your consciousness and intellect.If once you think of the works of beasts as works of art, as works of will, you must also think of reason as the cause of these works, because a work of art presupposes choice, planning, reason, As a result, since experience also tells you that beasts themselves do not think, you must have another entity think in their place. "Can you advise a spider how it should attach its silk from one tree to another, from one roof to another, from one high place on one side of a bay of water to that Is there a high place on the side?" Absolutely not; then, if you try to solve this problem with your brain, thinking that the spider has a side and a side just like you, do you believe that the suggestion is necessary here, trust the spider now Is your situation the same as your past situation?Between the spider and the object to which it binds its web there is a connection as necessary as that between your bones and your muscles; for that object which is outside the spider is to the spider its life-thread The tie-down point of the animal is the backbone of its hunting tool.What you see, the spider does not see; those distinctions, differences, distances that your intellectual eye makes, or at least the spider that your intellectual eye makes, do not exist to the spider at all.Therefore, a theoretical problem that cannot be solved by you, the spider does not use reason and therefore has no difficulty. Some difficulties exist only for your reason. "Has anyone ever told the psyllids that in autumn they find more food in the twigs and buds than in the leaves? Who has shown them the way to the buds and twigs! The psyllid on the tree, the tree bud is not just a remote location, but a completely unknown region. I worship the creator of the psyllid and the cochineal without saying a word.' If you make the psyllid and the cochineal into For theistic preachers, if you think of your mind as that of psyllids and cochineals, you must of course be silent, for only to the anthropomorphic psyllids the tree-bud is a remote and unknown region, But this is not the case with the psyllid itself. To the psyllid itself the leaves are not as leaves, and the buds not as buds, but only as assimilable, chemically related substances that seem to be closely related to it. .So it's just the reflection of your eyes making you feel that nature is the work of an eye, forcing you to draw the spider's thread from the genitals out of the mind of a thinking entity. Nature to you is just A play is but a spectacle for the eyes; therefore you believe that that which delights your eyes moves and governs nature; therefore you make the heavenly light, in which nature appears to you, the heavenly entity which created nature, and the eyes The ray of light has made the driving force of nature, and the optic nerve has become the motor nerve of the universe. It is tantamount to saying that a baby is born by sight, hunger is quenched by the smell of food, and movement is moved by harmonious sound. Rocks. If the Greenlanders believed that sharks were born from human urine because sharks smelled of urine in the human nose, then this theory of the creation of animals is as valid as the theory of the universe of theists, who believe that Nature arises from the intellect of man because nature leaves the impression of reason and will on man's intellect. Although the phenomena of nature appear to us to be rational, the cause of this phenomenon is not rational, just as the cause of light It's not the same vision. Why do deformed fetuses naturally occur?For the result of a structure is not a priori taken as an end by nature.For example, why do so-called soft-headed tires arise?For nature, in forming the brain, did not think of the skull, and does not know that it lacks something of bone to cover it.Why are there multiple limbs?Because nature doesn't count.Why do things that usually grow on the right grow to the left, and things that usually grow on the left grow to the right?Because nature does not know what is left and right.The monstrosity is therefore a well-known proof, and because it is so well-known, it is also a proof which was already emphasized by the atheists of antiquity, even by those theists who liberated nature from the tutelage of theology.The existence of deformed suits proves that natural breeding is not a foreseeable, planned, and intentional product, for all the reasons that have been introduced to explain deformed fetuses, even those reasons that modern natural scientists believe that deformed fetuses are only caused by fetal diseases, If you combine will, reason, foresight, and consciousness with natural creativity or fertility at the same time, it will not stand.不过自然虽然不视，却并不因此而盲，虽然不活（指人类的、一般主观性的、感觉性的“活”），却并不是死的，虽然不依计划而行化育，但它的化育却并不是偶然的产物；因为当人把自然看成了死的、盲的，把自然的化育物看成了偶然的产物时，人就把他自己的（并且是本观的）本质弄成了自然的尺度，便只根据人的相对情形来决定自然，就把自然描述成一个有缺陷的实体，因为自然没有人所具有的东西。自然随处施化，随处作育，都只是在内在联系之下、凭着内在联系而进行的——这种内在联系，对于人就是理性，因为不管在什么地方，只要他知觉到内在联系，他就发现有意义、思想内容、“充足理由”、系统——只是由于必然性、凭着必然性而进行的。不过这个必然性也并不是人方面的必然性，亦即并不是逻辑的、形而上学的或数学的必然性；总之，并不是抽象的必然性，因为自然实体并不是思想实体，并不是逻辑的或数学的形象，而是实际的、感性的、个体的实体，这个必然性是一个感性的，因而是离心的、例外的、不规则的必然性；由于人类幻想中的这些变格、例外，甚至于被看成自由、至少被看成好像是自由的一个产物的必然性。总之，自然只应该就其自身去了解；它是一个实体，这实体的“概念并不依靠任何划的实体”；只有在它身上，自在之物（Ding an sich），与为我之物（Ding ftir uns）之间的分别才成立；只有在它身上“人的尺度”是不应当也不能够用上去的，虽然为了使我们了解自然，我们拿自然的现象与类似的人类现象相比较，拿后者来表示前者，一般地将人类的表示方式和概念，如像秩序。目的、法则等，用之于自然，并且我们的语言的性质也必须用到自然上去，我们的语言只是建立在事物的主观的外表上面的。