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sufficient conception for starting a question, without having the power or means of ever answering it. Now I maintain that transcendental philosophy has this peculiarity among all speculative knowledge, that no question, referring to an object of pure reason, can be insoluble for the same human reason; and that no excuse of inevitable ignorance on our side, or of unfathomable depth on the side of the problem, can release us from the obligation to answer it thoroughly and completely; because the same concept, which enables us to ask the question, must qualify us to answer it, considering that, as in the case of right and wrong, the object itself does notexist, except in the concept.There are, however, in transcendental philosophy [478] no other questions but the cosmological, with regard [391] to which we have a right to demand a satisfactory answer, touching the quality of the object; nor is the philosopher allowed here to decline an answer by pleading impenetrable obscurity. These questions can refer to cosmological ideas only, because the object must be given empirically, and the question only refers to the adequateness of it to an idea. If the object is transcendental and therefore itself unknown, as, for instance, whether that something the phenomenal appearance of which (within ourselves) is the thinking (soul), be in itself a simple being, whether there be an absolutely necessary cause of all things, etc., we are asked to find an object for our idea of which we may well confess that it is unknown to us, though not therefore impossible.1 The cosmological ideas alone possess this peculiarity that they may presuppose [479] their object, and the empirical synthesis required for the object, as given, and the question which they suggest refers only to the progress of that synthesis, so far as it is to contain absolute totality, such absolute totality being no longer empirical, because it cannot be given in any experience. As we are here concerned solely with a thing, as an object of possible experience, not as a thing [392] by itself, it is impossible that the answer of the transcendent cosmological question can be anywhere but in the idea, because it refers to no object by itself; and in respect to possible experience we do not ask for that which can be given in concreto in any experience, but for that which lies in the idea,to which the empirical synthesis can no more than approach. Hence that question can besolved from the idea only, and being a mere creation of reason, reason cannot decline her responsibility and put it on the unknown object. It is in reality not so strange as it may seem [480] at first, that a science should demand and expect definite answers to all the questions belonging to it (quaestiones domesticae), although at present these answers have not yet been discovered. There are, in addition to transcendental philosophy, two other sciences of pure reason, the one speculative, the other practical, pure mathematics, and pure ethics. Has it ever been alleged that, it may be on account of our necessary ignorance of the conditions, it must remain uncertain what exact relation the diameter bears to a circle, in rational or irrational numbers? As by the former the relation cannot be expressed adequately, and by the latter has not yet been discovered, it was judged rightly that the impossibility at least of the solution of such a problem can be known with certainty, and Lambert gave even a demonstration of this. In the general principles of morality there .