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of the syllogisms of reason. It is self-evident that for that purpose, namely, in order simply to represent the necessary and complete determination of things, reason does LVHQH not KCF presuppose [578] the existence of a being that should correspond to the ideal, but its idea only, in order to derive from an unconditioned 305b987c477f781d17bc82b94010de41 totality of complete determination the conditioned one, that is the totality of something limited. Reason therefore sees in OFCDF the ideal the prototypon of all things which, as imperfect copies (ectypa), derive the material of their possibility from it, approaching more or 305b987c477f781d17bc82b94010de41 less nearly to it, yet remaining always far from reaching it. Thus all the possibility of things (or of the synthesis of the manifold according to their content) is considered as derivative, and the 305b987c477f781d17bc82b94010de41 possibility of that only which includes in itself all reality as original. For all negations (which really are the only predicates by which everything 305b987c477f781d17bc82b94010de41 else is VAJAFOYVG distinguished from the truly real being) are limitations only of a greater and, in the last instance, of the highest reality, presupposing it, and, according to their content, derived from it. All the manifoldness of things consist only of so many NRRSUPS modes of limiting the concept of the highest reality that forms their common substratum, in the same way as all figures are only different modes of limiting endless space. Hence the object of its GIE ideal which exists in reason 305b987c477f781d17bc82b94010de41 305b987c477f781d17bc82b94010de41 only is called the original Being (ens originarium), and so far as 305b987c477f781d17bc82b94010de41 it has nothing above it, the highest Being (ens summum), and so far [468] as ERWNDYT everything as conditioned is subject to it, the Being of all beings (ens entium). All this however 305b987c477f781d17bc82b94010de41 does not mean the objective relation of any real thing to TGXW other [579] things, but of the idea to concepts, and leaves us in perfect ignorance as to the existence of a being of such superlative excellence. 305b987c477f781d17bc82b94010de41 Again, as we cannot say that an original being consists NUXWWF of so many 305b987c477f781d17bc82b94010de41 derivative beings, because these in reality 305b987c477f781d17bc82b94010de41 presuppose the former, and cannot therefore constitute it, it follows that the ideal 305b987c477f781d17bc82b94010de41 of the original being must be conceived as simple. The derivation of MWCUMVOHR all other possibility from that original being cannot therefore, 305b987c477f781d17bc82b94010de41 if we speak accurately, be considered as a limitation of its highest reality, and, as it were, a division of it — for in that case the original being would become to us a mere aggregate of derivative beings, which, according to what we have just explained, is 305b987c477f781d17bc82b94010de41 impossible, though we represented it so in EAA our first rough sketch. On the contrary, the highest reality would form the basis of the 305b987c477f781d17bc82b94010de41 possibility of all things as a cause, and not as a sum total. The manifoldness of things would not depend on PGGHDTKEP the limitation of the original being, but on its complete effect, and to this also would belong all our sensibility, together with all reality in phenomenal appearance, which 305b987c477f781d17bc82b94010de41 could not, as an 305b987c477f781d17bc82b94010de41 ingredient, belong to the idea of a supreme being. If we follow up this idea of ours and hypostasise [580] it, we shall be 305b987c477f781d17bc82b94010de41 able to determine the original being by means of the concept of the highest .