function of finding the universal for the particular presented to it
by perception, and again for varieties (which are, of course, common
for each species) connection in the unity of principle, we do not
thereby either prescribe a law to nature, or learn one from it by
observation-although the principle in question may be confirmed by
this means. For it is not a principle of the determinant but merely of
the reflective judgement. All that is intended is that, no matter what
is the order and disposition of nature in respect of its universal
laws, we must investigate its empirical laws throughout on that
principle and the maxims founded thereon, because only so far as
that principle applies can we make any headway in the employment of
our understanding in experience, or gain knowledge.

         VI. The Association of the Feeling of Pleasure

           with the Concept of the Finality of Nature.

  The conceived harmony of nature in the manifold of its particular
laws with our need of finding universality of principles for it
must, so far as our insight goes, be deemed contingent, but withal
indispensable for the requirements of our understanding, and,
consequently, a finality by which nature is in accord with our aim,
but only so far as this is directed to knowledge. The universal laws
of understanding, which are equally laws of nature, are, although
arising from spontaneity, just as necessary for nature as the laws
of motion applicable to matter. Their origin does not presuppose any
regard to our cognitive faculties, seeing that it is only by their
means that we first come by any conception of the meaning of a
knowledge of things (of nature), and they of necessity apply to nature
as object of our cognition in general. But it is contingent, so far as
we can see, that the order of nature in its particular laws, with
their wealth of at least possible variety and heterogeneity
transcending all our powers of comprehension, should still in actual
fact be commensurate with these powers. To find out this order is an
undertaking on the part of our understanding, which pursues it with
a regard to a necessary end of its own, that, namely, of introducing
into nature unity of principle. This end must, then, be attributed
to nature by judgement, since no law can be here prescribed to it by
understanding.

  The attainment of every aim is coupled with a feeling of pleasure.
Now where such attainment has for its condition a representation a
priori-as here a principle for the reflective judgement in general-the
feeling of pleasure also is determined by a ground which is a priori
and valid for all men: and that, too, merely by virtue of the
reference of the object to our faculty of cognition. As the concept of
finality here takes no cognizance whatever of the faculty of desire,
it differs entirely from all practical finality of nature.

  As a matter of fact, we do not, and cannot, find in ourselves the
slightest effect on the feeling of pleasure from the coincidence of
perceptions with the laws in accordance with the universal concepts of
nature (the categories), since in their case understanding necessarily
follows the bent of its own nature without ulterior aim. But, while
this is so, the discovery, on the other hand, that two or more
empirical heterogeneous laws of nature are allied under one
principle that embraces them both, is the ground of a very appreciable
pleasure, often even of admiration, and such, too, as does not wear
off even though we are already familiar enough with its object. It
is true that we no longer notice any decided pleasure in the
comprehensibility of nature, or in the unity of its divisions into
genera and species, without which the empirical concepts, that
afford us our knowledge of nature in its particular laws, would not be
possible. Still it is certain that the pleasure appeared in due
course, and only by reason of the most ordinary experience being
impossible without it, bas it become gradually fused with simple
cognition, and no longer arrests particular attention. Something,
then, that makes us attentive in our estimate of nature to its
finality for our understanding-an endeavour to bring, where
possible, its heterogeneous laws under higher, though still always
empirical, laws-is required, in order that, on meeting with success,
pleasure may be felt in this their accord with our cognitive
faculty, which accord is regarded by us as purely contingent. As
against this, a representation of nature would be altogether
displeasing to us, were we to be forewarned by it that, on the least
investigation carried beyond the commonest experience, we should
come in contact with such a heterogeneity of its laws as would make
the union of its particular laws under universal empirical laws
impossible for our understanding. For this would conflict with the
principle of the subjectively final specification of nature in its
genera, and with our own reflective judgement in respect thereof.

  Yet this presupposition of judgement is so indeterminate on the
question of the extent of the prevalence of that ideal finality of
nature for our cognitive faculties, that if we are told that a more
searching or enlarged knowledge of nature, derived from observation,
must eventually bring us into contact with a multiplicity of laws that
no human understanding could reduce to a principle, we can reconcile
ourselves to the thought. But still we listen more gladly to others
who hold out to us the hope that the more intimately we come to know
the secrets of nature, or the better we are able to compare it with
external members as yet unknown to us, the more simple shall we find
it in its principles, and the further our experience advances the more
harmonious shall we find it in the apparent heterogeneity of its
empirical laws. For our judgement makes it imperative upon us to
proceed on the principle of the conformity of nature to our faculty of
cognition, so far as that principle extends, without deciding-for
the rule is not given to us by a determinant judgement-whether
bounds are anywhere set to it or not. For, while in respect of the
rational employment of our cognitive faculty, bounds may be definitely