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something; on which the supreme and necessary unity of all
experience is based。 This something we cannot; following the analogy
of a real substance; cogitate otherwise than as the cause of all
things operating in accordance with rational laws; if we regard it
as an individual object; although we should rest contented with the
idea alone as a regulative principle of reason; and make no attempt at
pleting the sum of the conditions imposed by thought。 This
attempt is; indeed; inconsistent with the grand aim of plete
systematic unity in the sphere of cognition… a unity to which no
bounds are set by reason。
  Hence it happens that; admitting a divine being; I can have no
conception of the internal possibility of its perfection; or of the
necessity of its existence。 The only advantage of this admission is
that it enables me to answer all other questions relating to the
contingent; and to give reason the most plete satisfaction as
regards the unity which it aims at attaining in the world of
experience。 But I cannot satisfy reason with regard to this hypothesis
itself; and this proves that it is not its intelligence and insight
into the subject; but its speculative interest alone which induces
it to proceed from a point lying far beyond the sphere of our
cognition; for the purpose of being able to consider all objects as
parts of a systematic whole。
  Here a distinction presents itself; in regard to the way in which we
may cogitate a presupposition… a distinction which is somewhat subtle;
but of great importance in transcendental philosophy。 I may have
sufficient grounds to admit something; or the existence of
something; in a relative point of view (suppositio relativa);
without being justified in admitting it in an absolute sense
(suppositio absoluta)。 This distinction is undoubtedly requisite; in
the case of a regulative principle; the necessity of which we
recognize; though we are ignorant of the source and cause of that
necessity; and which we assume to be based upon some ultimate
ground; for the purpose of being able to cogitate the universality
of the principle in a more determinate way。 For example; I cogitate
the existence of a being corresponding to a pure transcendental
idea。 But I cannot admit that this being exists absolutely and in
itself; because all of the conceptions by which I can cogitate an
object in a determinate manner fall short of assuring me of its
existence; nay; the conditions of the objective validity of my
conceptions are excluded by the idea… by the very fact of its being an
idea。 The conceptions of reality; substance; causality; nay; even that
of necessity in existence; have no significance out of the sphere of
empirical cognition; and cannot; beyond that sphere; determine any
object。 They may; accordingly; be employed to explain the
possibility of things in the world of sense; but they are utterly
inadequate to explain the possibility of the universe itself
considered as a whole; because in this case the ground of
explanation must lie out of and beyond the world; and cannot;
therefore; be an object of possible experience。 Now; I may admit the
existence of an inprehensible being of this nature… the object of a
mere idea; relatively to the world of sense; although I have no ground
to admit its existence absolutely and in itself。 For if an idea
(that of a systematic and plete unity; of which I shall presently
speak more particularly) lies at the foundation of the most extended
empirical employment of reason; and if this idea cannot be
adequately represented in concreto; although it is indispensably
necessary for the approximation of empirical unity to the highest
possible degree… I am not only authorized; but pelled; to realize
this idea; that is; to posit a real object corresponding thereto。
But I cannot profess to know this object; it is to me merely a
something; to which; as the ground of systematic unity in cognition; I
attribute such properties as are analogous to the conceptions employed
by the understanding in the sphere of experience。 Following the
analogy of the notions of reality; substance; causality; and
necessity; I cogitate a being; which possesses all these attributes in
the highest degree; and; as this idea is the offspring of my reason
alone; I cogitate this being as self…subsistent reason; and as the
cause of the universe operating by means of ideas of the greatest
possible harmony and unity。 Thus I abstract all conditions that
would limit my idea; solely for the purpose of rendering systematic
unity possible in the world of empirical diversity; and thus
securing the widest possible extension for the exercise of reason in
that sphere。 This I am enabled to do; by regarding all connections and
relations in the world of sense; as if they were the dispositions of a
supreme reason; of which our reason is but a faint image。 I then
proceed to cogitate this Supreme Being by conceptions which have;
properly; no meaning or application; except in the world of sense。 But
as I am authorized to employ the transcendental hypothesis of such a
being in a relative respect alone; that is; as the substratum of the
greatest possible unity in experience… I may attribute to a being
which I regard as distinct from the world; such properties as belong
solely to the sphere of sense and experience。 For I do not desire; and
am not justified in desiring; to cognize this object of my idea; as it
exists in itself; for I possess no conceptions sufficient for or task;
those of reality; substance; causality; nay; even that of necessity in
existence; losing all significance; and being merely the signs of
conceptions; without content and without applicability; when I attempt
to carry them beyond the limits of the world of sense。 I cogitate
merely the relation of a perfectly unknown being to the greatest
possible systematic unity of experience; solely for the purpose of
employing it as the schema of the regulative principle which directs
reason in its empirical exercise。
  It is evident; at the first view; that we cannot presuppose the
reality of this transcendental object; by means of the conceptions
of reality; substance; causality; and so on; because these conceptions
cannot be applied to anything that is distinct from the world of
sense。 Thus the supposition of a Supreme Being or cause is purely
relative; it is cogitated only in behalf of the systematic unity of
experience; such a being is but a something; of whose existence in
itself we have not the least conception。 Thus; too; it bees
sufficiently manifest why we required the idea of a necessary being in
relation to objects given by sense; although we can never have the
least conception of this being; or of its absolute necessity。
  And now we can clearly perceive the result of our transcendental
dialectic; and the proper aim of the ideas of pure reason… which
bee dialectical solely from misunderstanding and inconsiderateness。
Pure reason is; in fact; occupied with itself; and not with any
object。 Objects are not presented to it to be embraced in the unity of
an empirical conception; it is only the cognitions of the
understanding that are presented to it; for the purpose of receiving
the unity of a rational conception; that is; of being connected
according to a principle。 The unity of reason is the unity of
system; and this systematic unity is not an objective principle;
extending its dominion over objects; but a subjective maxim; extending
its authority over the empirical cognition of objects。 The
systematic connection which reason gives to the empirical employment
of the understanding not only advances the extension of that
employment; but ensures its correctness; and thus the principle of a
systematic unity of this nature is also objective; although only in an
indefinite respect (principium vagum)。 It is not; however; a
constitutive principle; determining an object to which it directly
relates; it is merely a regulative principle or maxim; advancing and
strengthening the empirical exercise of reason; by the opening up of
new paths of which the understanding is ignorant; while it never
conflicts with the laws of its exercise in the sphere of experience。
  But reason cannot cogitate this systematic unity; without at the
same time cogitating an object of the idea… an object that cannot be
presented in any experience; which contains no concrete example of a
plete systematic unity。 This being (ens rationis ratiocinatae) is
therefore a mere idea and is not assumed to be a thing which is real
absolutely and in itself。 On the contrary; it forms merely the
problematical foundation of the connection which the mind introduces
among the phenomena of the sensuous world。 We look upon this
connection; in the light of the above…mentioned idea; as if it drew
its origin from the supposed being which corresponds to the idea。
And yet all we aim at is the possession of this idea as a secure
foundation for the systematic unity of experience… a unity
indispensable to reason; advantageous to the understanding; and
promotive of the interests of empirical cognition。
  We mistake the true meaning of this idea when we regard it as an
enouncement; or even as a hypotheti

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