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, Iattribute 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 becoming 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 becomes 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 become 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 complete 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.
