But as it is absolutely impossible to find in experience any example in accordance with this idea, because amongst the causes of things as phenomena it would be impossible to meet with any absolutely unconditioned determination of causality, we were only able to defend our supposition that a freely acting cause might be a being in the world of sense, in so far as it is considered in the other point of view as a noumenon, showing that there is no contradiction in regarding all its actions as subject to physical conditions so far as they are phenomena, and yet regarding its causality as physically unconditioned, in so far as the acting being belongs to the world of understanding, and in thus making the concept of freedom the regulative principle of reason.
Baina erabat ezinezkoa denez hari dagokion adibide bat ematea esperientziaren batean, zeren gauzen kausen artean agerpen gisa erabat baldintzatugabea litzatekeen kausalitatearen ezein determinazio topa ezin baitaiteke, orduan askeki ekiten duen kausa baten pentsamendua soilik defenda dezakegu, guk hori sentsuen munduko zerizan bati aplikatzen diogunean bestalde noumenotzat hartzen den neurrian, azalduz ez dela kontraesankorra haren ekintza guztiak fisikoki baldintzatutzat jotzea, agerpenak diren heinean, eta aldi berean haren kausalitatea fisikoki baldintzatugabetzat jotzea, zerizan ekilea adimen-zerizan bat den heinean, eta horrela askatasunaren adigaia arrazoimenaren printzipio erregulatzaile bihurtzea, zeinaren bitartez nik, noski, ez dudan ezagutzen halako kausalitatea egozten zaion objektua zer den, baina oztopo bi ezabatzen ditut: