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following manner. If you do not admit something mathematically the first in the world with reference to time, there is no necessity why you should look for something dynamically the first with reference to causality. Who has told you to invent an absolutely first state of the world, and with it an absolute beginning of the gradually progressing series of phenomena, and to set limits to unlimited nature in order to give to your imagination something to rest on? As substances have always existed in the world, or as the unity of experience renders at least such a supposition necessary, there is no difficulty in hiuming that a change of their states, that is, a series of their changes, has always existed also, so that there is no necessity for looking for a first beginning either mathematically or dynamically. It is true we cannot render the possibility of such an infinite descent comprehensible without the first member to which everything else is subsequent. But, if for this reason you reject this riddle of nature, you will hil yourselves constrained to reject many synthetical fundamental properties (natural forces), which you cannot comprehend any more, nay, the very possibility of change in general would be [451] full of difficulties. For if you did not know from experience that change exists, you would never be able to conceive a priori how such a constant succession of being and not being is possible. and, even if the transcendental faculty of hidom might somehow be conceded to start the changes of the world, such faculty would at all events have to be outside the world (though it would always remain a bold hiumption to admit, outside the sum total of all possible intuitions, an object that cannot be given in any possible experience). But to attribute in the world itself a faculty to substances can never be allowed, because in that case the connection of phenomena determining each other by necessity and according to general laws, which we call nature, and with it the test of empirical truth, which distinguishes experience from dreams, would almost entirely disappear. For by the side of such a lawless faculty of hidom, nature could hardly be conceived any longer, because the laws of the latter would be constantly changed through the influence of the former, and the play of phenomena which, according to nature, is regular and uniform, would become confused and incoherent. [366] [367] [368] [369] [370] FOURTH CONFLICT OF THETRANSCENDENTAL IDEAS [452]? Thesis? There exists an absolutely necessary Being belonging to the world,either as a part or as a cause of it. Proof? The world of sense, as the sum total of all phenomena, contains a series of changes without which even the representation of a series of time, which forms the conditionof the possibility of the world of sense, would not be given us.1 Butevery change has its condition which precedes it in time, and renders it necessary. Now, everything that is given as conditional presupposes, with regard to its existence, a complete series of conditions, leading up to that which is entirely unconditioned, and alone absolutely necessary. Something absolutely necessary therefore must exist, if there exists a change as its consequence. And this absolutely necessary belongs itself to the world of sense. For if we supposed that it existed outside that world, then the series of changes in the world would derive its origin from it, while the necessary cause itself would not belong [454] to the .