what it desires. It desires to afford an explanatory ground of the purposive connexion (which it does not deny) of the things of nature, and it merely speaks of the unity of the subject in which they all inhere. But even if we concede to it that the beings of the world exist in this way, such ontological unity is not therefore a unity of purpose, and does not make this in any way comprehensible.

For this latter is a quite particular kind of unity which does not follow from the connexion of things (the beings of the world) in a subject (the original Being), but implies in itself reference to a cause which has Understanding; and even if we unite all these things in a simple subject, this never exhibits a purposive reference. For we do not think of them, first, as the inner