in which it is determined hy itself, and deals only with purely intelligible objects; and there is another exercise of reason in which it deals with a material which is alien to itself—a material which it can control and subordinate to its own ends, but which m it can never completely assimilate. Thus in relation to the immediate world of experience reason may be regarded as both immanent and transcendent. But it is only as transcendent that it can fully realise itself and come to a clear consciousness of its own nature; while, as immanent, it is obstructed by the nature of the subject-matter with which it has to deal, and drawn down into a lower form of activity in which it can never adequately manifest or satisfy itself. Speaking generally, these two spheres correspond to the theoretical and the practical use of reason; for, in its theoretical use, reason is concerned only to discover the universal principles which underlie all existence, and to follow them out to their logical consequences; its work, therefore, is purely scientific, and the results it reaches will be necessary and exact. In its practical use, on the other hand, it has to deal with the world of immediate experience, as well as with the nature of man, in all their complexity and particularity: it has to determine the ends which, as a rational being who is also an animal, he has to realise, and to consider the means of realising them in the world
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