The second problem, as belonging to the critique of practical reason, requires no explanation as to how the objects of the power of desire are possible, for this, as a problem of the theoretical cognition of nature, is left to the critique of speculative reason, but only as to how reason can determine the will's maxim, whether this occurs only by means of empirical presentations as determining bases, or whether even pure reason would be practical and be a law of a possible order of nature not cognizable empirically at all.