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entirely finished, because not only has the illusion which led to that conflict been removed through critical analysis, but in its place the sense in which reason agrees with [420] itself, and the misapprehension of which was the only cause of conflict, has been clearly exhibited, and a principle formerly dialectical changed intoa doctrinal one. In fact, if that principle, according toits subjective meaning, can be proved fit to determine the greatest possible use of the understanding in experience, as adequate to its objects, this would be the same as if it determined, as an axiom (which is impossible from pure reason), the [517] objects themselves a priori: for this also could not, with reference to the objects of experience, exercise a greater influence on the extension and correction of our knowledge, than proving itself efficient in the most extensive use of our understanding, as applied to experience. I: Solution of the Cosmological Idea of the Totality of the Composition of Phenomena in an Universe? Here, as well as in the other cosmological problems, the regulative principle of reason is founded on the proposition that, in the empirical regressus, no experience of an absolute limit, that is, of any condition as such, which empirically is absolutely unconditioned, can exist. The ground of this is that such an experience would contain a limitation of phenomena by nothing or by the void, on which the continued regressus by means of experience must abut; and this is impossible. This proposition, which says that in an empirical regressus I can only arrive at the condition which itself must be considered empirically conditioned, [518] contains the rule in terminis, that however far I may [421] have reached in the ascending series, I must always enquire for a still higher member of that series, whether it be known to me by experience or not. For the solution, therefore, of the first cosmological problem, nothing more is wanted than to determine whether, in the regressus to the unconditioned extension of the universe (in time and in space), this nowhere limited ascent is to be called a regressus in infinitum, or a regressus in indefinitum. The mere general representation of the series of all past states of the world, and of the things which exist together in space, is itself nothing but a possible empirical regressus, which I represent to myself, though as yet as indefinite, and through which alone the concept of such a series of conditions of the perception given to me can arise.1 Now the universe exists for me as a concept only, and never (as a whole) as an intuition. Hence [519] I cannot from its quantity conclude the quantity of the regressus, and determine the one by the other; but I must first frame to myself a concept of the quantity of the world through the quantity of the empirical regressus. Of this, however, I never know anything more than that, empirically, I must go on from every given member of the series of conditions to a higher and more distant member. Hence the quantity of the whole of phenomena is not absolutely determined, and we cannot say therefore that it is [422] a regressus in infinitum, because this would anticipate the members which the regressus has not yet reached, and represent its number as so large that no empiricalsynthesis could ever reach it. It would therefore (though negatively only)determine the quantity of the world prior to the regressus, which is impossible, because it is not given to me by any intuition (in its totality), so that its .