runs back to infinity, so that absolutely no cause could ever be the first. Then, however, the effect of every cause is referred to a law of nature, and this finally to a force of nature, which now remains as the absolutely inexplicable. But this inexplicable, to which all phenomena of this so clearly given and naturally explicable world, from the highest to the lowest, are referred, just shows that the whole nature of such explanation is only conditional, as it were only ex concessis, and by no means the true and sufficient one; therefore I said above that physically everything and nothing is explicable. That absolutely inexplicable element which pervades all phenomena, which is most striking in the highest, e.g., in generation, but yet is just as truly present in the lowest, e.g., in mechanical phenomena, points to an entirely different kind of order of things lying at the foundation of the physical order, which is just what Kant calls the order of things in themselves, and which is the goal of metaphysics. But, secondly, the insufficiency of pure naturalism comes out clearly from that fundamental philosophical truth, which we have fully considered in the first half of this book, and which is also the theme of the "Critique of Pure Reason;" the truth that every object, both as regards its objective existence in general and as regards the manner (forms) of this existence, is throughout conditioned by the knowing subject, hence is merely a phenomenon, not a thing in itself. This is explained in § 7 of the first volume, and it is there shown that nothing can be more clumsy than that, after the manner of all materialists, one should blindly take the objective as simply given in order to derive everything from it without paying any regard to the subjective, through which, however, nay, in which alone the former exists. Samples of this procedure are most readily afforded us by the fashionable materialism of our own day, which has thereby become a philosophy well suited for barbers' and apothecaries apprentices. For it, in its innocence, matter, assumed without reflection as absolutely real, is
