ique of reason).

The interests of the reason are not exhausted, however, by the question,
What can we know? but include two further questions, What ought we to do?
and, What may we hope? Thus to the metaphysics of nature there is added
a metaphysics of morals, and to the critique of theoretical reason, a
critique of practical reason or of the will, together with a critique of
religious belief. For even if a "knowledge" of the suprasensible is denied
to us, yet "practical" grounds are not wanting for a sufficiently certain
"conviction" concerning God, freedom, and immortality.

After carrying the question of the possibility of synthetic judgments _a
priori_ from the knowledge of nature over to the knowledge of our duty,
Kant raises it, in the third place, in regard to our judgment concerning
the subjective and objective purposiveness of things, or concerning their
beauty and their perfection, and adds to his critique of the intellect
and the will a critique of the faculty of aesthetic and teleological
_judgment_.

The Kantian philosophy accordingly falls into three parts, one theoretical,
one practical (and religious), one aesthetic and teleological.

* * * * *

Before advancing to our account of the first of these parts, a few
preliminary remarks are indispensable concerning the presuppositions
involved in Kant's critical work and on the method which he pursues. The
presuppositions are partly psychological, partly (as the classification of
the forms of judgment and inference, and the twofold division of judgments)
logical, either in the formal or the transcendental sense, and partly
metaphysical (as the thing in itself). Kant takes the first of these from
the psychology of his time, by combining the Wolffian classification of the
faculties with that of Tetens, and thus obtains six different faculties:
lower (sensuous) and higher (intellectual) faculties of cognition, of
feeling, and of appetition; or sensibility (the capacity for receiving
representations through the way in which we are affected by objects),
understanding (the faculty of producing representations spontaneously and
of connecting them); the sensuous feelings of pleasure and pain, taste;
desire, and will. The understanding in the wide sense is equivalent to the
higher faculty of cognition, and divides further into understanding in the
stricter sense (faculty of concepts), judgment (faculty of judging), and
reason (facult