ing scepticism, or, on the other, to assume a dogmatical confidence and obstinate persistence in certain assertions, without granting a fair hearing to the other side of the question. Either is the death of a sound philosophy, although the former might perhaps deserve the title of the Euthanasia of pure

reason.

Before entering this region of discord and confusion, which the conflict of the laws of pure reason (antinomy) produces, we shall present the reader with some considerations, in explanation and justification of the method we intend to follow in our treatment of this subject. I term all transcendental ideas, in so far as they relate to the absolute totality in the synthesis of phænomena, cosmical conceptions; partly on account of this unconditioned totality, on which the conception of the world-whole is based-a conception which is itself an idea, partly because they relate solely to the synthesis of phænomena-the empirical synthesis; while, on the other hand, the absolute totality in the synthesis of the conditions of all possible things gives rise to an ideal of pure reason, which is quite distinct from the cosmical conception, although it stands in relation with it. Hence, as the paralogisms of pure reason laid the foundation for a dialectical psychology, the antinomy of pure reason will present us with the transcendental principles of a pretended pure (rational) cosmology,―not, however, to declare it valid and to appropriate it, but—as the very term of a conflict of reason sufficiently indicates, to present it as an idea which cannot be reconciled with phænomena and experience.

THE ANTINOMY OF PURE REASON.

SECTION FIRST.

System of Cosmological Ideas.

That we may be able to enumerate with systematic precision these ideas according to a principle, we must remark, in the first place, that it is from the understanding alone that pure and transcendental conceptions take their origin; that the reason does not properly give birth to any conception, but only frees the conception of the understanding from the unavoidable limitation of a possible experience, and thus endea

vours to raise it above the empirical, though it must still be in connection with it. This happens from the fact, that for a given conditioned, reason demands absolute totality on the side of the conditions (to which the understanding submits all phænomena), and thus makes of the category a transcendental idea. This it does that it may be able to give absolute completeness to the empirical synthesis, by continuing it to the unconditioned (which is not to be found in experience, but only in the idea). Reason requires this according to the principle, If the conditioned is given, the whole of the conditions, and consequently the absolutely unconditioned, is also given, whereby alone the former was possible. First, then, the transcendental ideas are properly nothing but categories elevated to the unconditioned; and they may be arranged in a table according to the titles of the latter. But, secondly, all the categories are not available for this purpose, but only those in which the synthesis constitutes a series of conditions subordinated to, not co-ordinated with, each other. Absolute totality is required of reason only in so far as concerns the ascending series of the conditions of a conditioned; not, consequently, when the question relates to the descending series of consequences, or to the aggregate of the co-ordinated conditions of these consequences. For, in relation to a given conditioned, conditions are pre-supposed and considered to be given along with it. On the other hand, as the consequences do not render possible their conditions, but rather pre-suppose them,-in the consideration of the procession of consequences (or in the descent from the given condition to the conditioned), we may be quite unconcerned whether the series ceases or not; and their totality is not a necessary demand of reason.

Thus we cogitate—and necessarily a given time completely elapsed up to a given moment, although that time is not determinable by us. But as regards time future, which is not the condition of arriving at the present, in order to conceive it; it is quite indifferent whether we consider future time as ceasing at some point, or as prolonging itself to infinity. Take, for example, the series m, n, o, in which n is given as conditioned in relation to m, but at the same time as the condition of o, and let the series proceed upwards from the conditioned n to m (l, k, i, &c.), and also downwards from the coudition n to the conditioned o (p, q, r, &c.),—I must

pre-suppose the former series, to be able to consider n as given, and n is according to reason (the totality of conditions) possible only by means of that series. But its possibility does not rest on the following series o, p, q, r, which for this reason cannot be regarded as given, but only as capable of being given (dabilis).

I shall term the synthesis of the series on the side of the conditions-from that nearest to the given phænomenon up to the more remote-regressive; that which proceeds on the side of the conditioned, from the immediate consequence to the more remote, I shall call the progressive synthesis. The former proceeds in antecedentia, the latter in consequentia. The cosmological ideas are therefore occupied with the totality of the regressive synthesis, and proceed in antecedentia, not in consequentia. When the latter takes place, it is an arbitrary and not a necessary problem of pure reason; for we require, for the complete understanding of what is given in a phænomenon, not the consequences which succeed, but the grounds or principles which precede.

In order to construct the table of ideas in correspondence with the table of categories, we take first the two primitive quanta of all our intuition, time and space. Time is in itself a series (and the formal condition of all series), and hence, in relation to a given present, we must distinguish à priori in it the antecedentia as conditions (time past) from the consequentia (time future). Consequently, the transcendental idea of the absolute totality of the series of the conditions of a given conditioned, relates merely to all past time. According to the idea of reason, the whole past time, as the condition of the given moment, is necessarily cogitated as given. But as regards space, there exists in it no distinction between progressus and regressus; for it is an aggregate and not a series-its parts existing together at the same time. I can consider a given point of time in relation to past time only as conditioned, because this given moment comes into existence only through the past time-or rather through the passing of the preceding time. But as the parts of space are not subordinated, but co-ordinated to each other, one part cannot be the condition of the possibility of the other; and space is not in itself, like time, & series. But the synthesis of the manifold parts of space-(the syntheses whereby we apprehend space)—is nevertheless succes

sive; it takes place, therefore, in time, and contains a series. And as in this series of aggregated spaces (for example, the feet in a rood), beginning with a given portion of space, those which continue to be annexed form the condition of the limits of the former,—the measurement of a space must also be regarded as a synthesis of the series of the conditions of a given conditioned. It differs, however, in this respect from that of time, that the side of the conditioned is not in itself distinguishable from the side of the condition; and, consequently, regressus and progressus in space seem to be identical. But, inasmuch as one part of space is not given, but only limited, by and through another, we must also consider every limited space as conditioned, in so far as it pre-supposes some other space as the condition of its limitation, and so on. As regards limitation, therefore, our procedure in space is also a regressus, and the transcendental idea of the absolute totality of the synthesis in a series of conditions applies to space also; and I am entitled to demand the absolute totality of the phænomenal synthesis in space as well as in time. Whether my demand can be satisfied, is a question to be answered in the sequel.

Secondly, the real in space-that is, matter, is conditioned. Its internal conditions are its parts, and the parts of parts its remote conditions; so that in this case we find a regressive synthesis, the absolute totality of which is a demand of reason. But this cannot be obtained otherwise than by a complete division of parts, whereby the real in matter becomes either nothing or that which is not matter, that is to say, the simple.* Consequently we find here also a series of conditions and a progress to the unconditioned.

Thirdly, as regards the categories of a real relation between phænomena, the category of substance and its accidents is not suitable for the formation of a transcendental idea; that is to say, reason has no ground, in regard to it, to proceed regressively with conditions. For accidents (in so far as they inhere in a substance) are co-ordinated with each other, and do not constitute a series. And, in relation to substance, they are not properly subordinated to it, but are the mode of existence of the substance itself. The conception of the substantial might nevertheless seem to be an idea of the transcendental reason. But, as this signifies nothing more than the conception of an object in general, which subsists in so far as

*Das Einfache.

we cogitate in it merely a transcendental subject without any predicates; and as the question here is of an unconditioned in the series of phænomena,—it is clear that the substantia, can form no member thereof. The same holds good of substances in community, which are mere aggregates, and do not form a series. For they are not subordinated to each other as conditions of the possibility of each other; which, however, may be affirmed of spaces, the limits of which are never determined in themselves, but always by some other space. It is, therefore, only in the category of causality, that we can find a series of causes to a given effect, and in which we ascend from the latter, as the conditioned, to the former as the conditions, and thus answer the question of

reason.

Fourthly, the conceptions of the possible, the actual, and the necessary do not conduct us to any series,-excepting only in so far as the contingent in existence must always be regarded as conditioned, and as indicating, according to a law of the understanding, a condition, under which it is necessary to rise to a higher, till in the totality of the series, reason arrives at unconditioned necessity.

There are, accordingly, only four cosmological ideas, corresponding with the four titles of the categories. For we

can select only such as necessarily furnish us with a series in the synthesis of the manifold.

The absolute Completeness

of the DEPENDENCE of the EXISTENCE

of what is changeable in a phænomenon.

We must here remark, in the first place, that the idea of