The assertor of the all-sufficiency of nature in regard to causality (transcendental Physiocracy), in opposition to the doctrine of freedom, would defend his view of the question somewhat in the following manner. He would say, in answer to the sophistical arguments of the opposite party: If you do not accept a mathematical first, in relation to time, you have no need to seek a dynamical first, in regard to causality. Who compelled you to imagine an absolutely primal condition of the world, and therewith an absolute beginning of the gradually progressing successions of phenomena- and, as some foundation for this fancy of yours, to set bounds to unlimited nature? Inasmuch as the substances in the world have always existed- at least the unity of experience renders such a supposition quite necessary- there is no difficulty in believing also, that the changes in the conditions of these substances have always existed; and, consequently, that a first beginning, mathematical or dynamical, is by no means required. The possibility of such an infinite derivation, without any initial member from which all the others result, is certainly quite incomprehensible. But, if you are rash enough to deny the enigmatical secrets of nature for this reason, you will find yourselves obliged to deny also the existence of many fundamental properties of natural objects (such as fundamental forces), which you can just as little comprehend; and even the possibility of so simple a conception as that of change must present to you insuperable difficulties. For if experience did not teach you that it was real, you never could conceive a priori the possibility of this ceaseless sequence of being and non-being.
But if the existence of a transcendental faculty of freedom is granted- a faculty of originating changes in the world- this faculty must at least exist out of and apart from the world; although it is certainly a bold assumption, that, over and above the complete content of all possible intuitions, there still exists an object which cannot be presented in any possible perception. But, to attribute to substances in the world itself such a faculty, is quite inadmissible; for, in this case; the connection of phenomena reciprocally determining and determined according to general laws, which is termed nature, and along with it the criteria of empirical truth, which enable us to distinguish experience from mere visionary dreaming, would almost entirely disappear. In proximity with such a lawless faculty of freedom, a system of nature is hardly cogitable; for the laws of the latter would be continually subject to the intrusive influences of the former, and the course of phenomena, which would otherwise proceed regularly and uniformly, would become thereby confused and disconnected.