Now although I can not cognize my soul, considered from the latter side, through any spec ulative reason (still less through empirical observation), and hence I cannot cognize freedom as a property of any being to which I ascribe effects in the world of sense, because then I would have to cognize such an existence as determined, and yet not as determined in time (which is impossible, since I cannot support my concept with any intuition), nev ertheless, I can think freedom to myself,.e.