of action, its causality would have to be represented as blind mechanism. If, on the contrary, we supply to nature causes acting designedly, and consequently place at its basis teleology, not merely as a regulative principle for the mere judging of phenomena, to which nature can be thought as subject in its particular laws, but as a constitutive principle of the derivation of its products from their causes; then would the concept of a natural purpose no longer belong to the reflective but to the determinant Judgement. Then, in fact, it would not belong specially to the Judgement (like the concept of beauty regarded as formal subjective purposiveness), but as a rational concept it would introduce into natural science a new causality, which we only borrow from ourselves and ascribe to other beings, without meaning to