PHILOSOPHY. 
ditions muff: be thought as neceffarily exifting, and which 
■ itfelf mult be conlidered as the chief condition of all 
mu table exiltence. 
If however we recollect that the dynamic fynthefis is a 
fynthefis of the heterogeneous, we deduce as well from this 
idea as from the preceding idea of Liberty the poflibility of 
the objective reference. Hence it is poffible to conlider 
tinder two points of view the condition of the conditioned 
object, as to its exiltence in the intuition. For, in the firlt 
place, the empirical fynthefis fuffers no injury ; and it is 
certain that the condition of a given conditioned thing, 
in its exiltence in the intuition, mult likewife be an exit¬ 
ing object in a conditioned manner in the intuition. 
But this applies only to the empirical regrellion, in which, 
and not prior to which, the members are firlt of all given, 
and of which it may be correctly Hated, that it proceeds 
to the indefinite, and that no firlt member can be met with. 
The fynthefis of that dynamical Category which forms 
the foundation of this idea, is however the fynthefis of 
the heterogeneous : confequently it is allowable to refer 
the condition of the conditioned exiltence in the pheno¬ 
menon to an objedt, which is not given in the intuition, 
luit which we transfer to the intelligible. We mull 
how’ever remark, that thereby only the logical pofiibility 
of the objective reference of this idea is jultified ; but 
that the reality of this neceffary being is by no means 
eftablilhed. We Ihould alfo deceive ourfelves, if we fup- 
pofed that we thereby gained any thing in a cofmological 
point of view, by attaining the totality of the feries of 
conditions, in order completely to comprehend a given 
conditioned exiltence. But this view can only be ob¬ 
tained, when we confider the neceffary being either as a 
member of the feries or as theferies itlelf, in eithercafe as 
an object in the intuition ; which procedure is however 
contrary to the empirical fynthefis. Here we have only 
ihown, that an objedt may correfpond to the idea of an 
unconditioned exiltence in general, which would however 
only be a problematical conception of the objedtive unity. 
Hence refults what has been already faid of the uncon¬ 
ditioned caufality, that, indeed the objective reference 
of the idea of a neceffary exiltence may be thought as 
poffible, but the poflibility of this objedt itfelf can by no 
means be underltood. If w'e compare this thought with 
that of the object of Liberty, we Ihall find this difference : 
In the latter cafe, the objedt to which is attributed the 
power to begin a feries of events of itfelf might be an 
object of intuition, and its caufality only mult be thought 
as an object which is not given in the intuition; but, 
as to the idea of a neceffary Being, it mult itfelf be merely 
cor.fidered as intelligible, fince it is to be thought as the 
fubltance whofe determinations are not fubjedted to 
change. 
Concluding Remark to the whole Antinomy of Pure 
Reafon. 
The refult of this inveftigation is this ; that no objedt 
can correfpond with our Ideas in fo far as they are Cof¬ 
mological and Tranfcendental, confequently aim at the 
totality of the conditions of a given conditioned in the 
intuition. We have however alfo fliown, that the dyna¬ 
mical ideas differ from the mathematical in this, that 
their objedtive reference is neverthelefs poffible, whereas 
this very poflibility is wanting in the latter. To the 
conception of the beginning of the world, or of the 
bounds of the univerfe, or to the conception of the abfo- 
lutely fimple, in the firlt place, no objedt can correfpond 
in the intuition. But, fecondly, its objedt cannot be 
placed in the intelligible, becaufe, in the unity of under- 
Itandingfrom which the hypothetical fynthefis begins, in 
order to arrive at the unity of reafon, a connexion of the 
homogeneous takes place. If, therefore, no objedt can 
correlpond to the idea in the intuition, we can by no 
means refer it to an objedt. On this very account, 
however, becaufe in the fynthefis of the Dynamical Cate - 
Vol. XX. No. 1363. 
221 ) 
gory the variety is heterogeneous, (that is to fay, it does 
not employ the hypothetical fynthefis in which the con¬ 
dition is homogeneous with the conditioned,) it is here 
poffible, without contradicting the empirical regrellion, 
to place the condition entirely out of the feries, and to 
think it merely problematically as objedtive unity, but by- 
no means to confider it as given. The idea in this man¬ 
ner ceafes to be tranfcendental, and becomes tranfcsndent. 
The objedt of this idea is merely intelligible ; and, though 
it is thought in relation to the objects of intuition, con¬ 
fequently is tranfcendental, it is however not to be de¬ 
termined by any predicates, and its adoption is by no 
means to be jultified. For as, in refpedt to the former 
dynamical idea, man’s confcioufnefs of his Freedom, 
founded upon the confcioufnefs of the moral law', under 
which he always adts, occafioned us to refer the idea of 
Liberty to an intelligible objedt, fo it is the univerliil 
contingency of the objedts in experience which occalions 
us to affume a merely intelligible objedt, whofe exiltence 
is grounded in itfelf, and which, without being a member 
of the empirical feries, neverthelefs is the chief condition 
of all conditioned exiltence to which the hypothetical 
fynthefis never can lead. This affumption once made, 
reafon (in fofaras it finds itfelf merely in the intelligible) 
is enabled to deduce from the conception of this intelli¬ 
gible neceffary being the conceptions of all things, in fo 
far as they alfo are merely intelligible, without any fear 
of involving itfelf in contradidtions, becaufeithas nothing 
further in view in thefe attempts, than to think the 
objedtive unity problematically. The poflibility of this 
will be Ihown in the next Chapter. 
Chap. III. The Ideal of Pure Reason. 
Sedtion I. 
If it be alked with what right do we refer the concep¬ 
tions that we derive from experience to objedts, the 
anfwer is eafy; namely, that the objedts of experience are 
given to us in the empirical intuition. If fome parts of 
this intuition be indeterminate, empirical conceptions 
arife which refer to thofe objedts, becaufe they have origi¬ 
nated from their intuition. If however a conception has 
not this origin in experience, then it is neceffary particu¬ 
larly to (how the legality of its objedtive reference. The 
Critic of Pure Reafon has accomplifhed this with regard 
to the Categories, of which it has demonltrated that they 
refer to objedts of intuition, becaufe they form a founda¬ 
tion of all reference of reprefentations to thofe objects; 
and it has moreover furnilhed the principles which are 
rules a priori to (how the cafes of the application of the 
Categories to empirical intuition. 
As to the tranfcendental ideas, a dedudtion of their 
objedtive reality was not at all poffible ; and indeed on 
this remarkable account, becaufe, as tranfcendental ideas, 
no objedt can correlpond with them. A dedudtion of 
them front the principle of the conditions of experience 
could not take place, as their objedt cannot be given in 
any experience. All that the Critic could do to juilify 
the reference of thefe ideas to objedts, was to (how, that 
we might affume, without contradidting ourfelves, that 
objedts correfponded to thefe ideas only in fo far as the 
nature of the Idea allows it to be conlidered as tranfcen- 
dent, as is the cafe with the ideas of rational pfychoiogy, 
liberty, and a neceffary being. 
We now come to an Idea which differs in a very re¬ 
markable manner from all the preceding ones. Such is 
the nature of this idea, that it feeins as if its objedtive 
reality lay in itfelf, and therefore that we have no need of 
any other dedudtion. Wehave called this idea an Ideal, 
becaufe it aims at reprelenting its objedt as an individual. 
Whatever may be the cafe with relpedt to the objedtive 
reality of this tranfcendental Ideal of which we are about 
to treat, this much is certain, that, in a pradtical point of 
view, ideals are indifpenfihle. To reprefent mankind in 
its greateft moral perfedtion is an attempt which is con- 
3_N nedted 
