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in a thing all reality, except one, that 305b987c477f781d17bc82b94010de41 one missing reality would not be supplied by my saying that so defective a thing exists, IQUANHYM but it would exist with the same defect with which I thought it; or what exists would be different from what I thought. If, then, I try to conceive a being, as the 305b987c477f781d17bc82b94010de41 highest reality (withoutany defect), the question still remains, whether it exists or LKMPFYUnot. For though in my concept there may be wanting nothing of the possible real content of a thing in general, something is wanting in its relation to my WOBRSDU 305b987c477f781d17bc82b94010de41 whole state of thinking, namely, that the knowledge of that object should be possible a posteriori also. And here we perceive the cause of our difficulty. If we were concerned with an object of our senses, 305b987c477f781d17bc82b94010de41 I could not 305b987c477f781d17bc82b94010de41 mistake the existence of a thing for the mere concept of it; for by the concept the object 305b987c477f781d17bc82b94010de41 is thought as only in harmony with the general conditions of a possible empirical knowledge, while by its existence it is thought as contained JHWYX in the whole content of experience. Through EQCLCU this connection with the content of the whole experience, the concept of an object [601] is not 305b987c477f781d17bc82b94010de41 in the least increased; our thought has only received through it one more possible perception. If, however, we are thinking existence through the pure category alone, we need not wonder that JCJQB we XCOMUTM 305b987c477f781d17bc82b94010de41 cannot find any characteristic to distinguish it from mere possibility. Whatever, therefore, our concept 305b987c477f781d17bc82b94010de41 of an object may contain, we must always step outside it, in 305b987c477f781d17bc82b94010de41 order to attribute [485] toit existence. With objects RQBS of the JVYGFGDGEsenses, this takes place through their connection with any one of my perceptions, according to empirical laws; with objects of pure thought, however, there is no means of knowing their existence, because it would HXJVAE have to be known entirely a priori, while our consciousness of every kind of existence, whether immediately by perception, or by conclusions which 305b987c477f781d17bc82b94010de41 connect something with perception, belongs entirely to the unity of experience, and any existence outside that field, though 305b987c477f781d17bc82b94010de41 it cannot be declared to be absolutely impossible, is a presupposition that cannot be justified by HEPXHQDX DXSRRLULW anything. The concept of a Supreme Being is, in many respects, a very useful idea, but, being QMDYSJFY an idea only, it is quite incapable of increasing, by itself alone, our knowledge [602] with regard to what exists. It cannot even do so much as to inform us any further as to its possibility. The analytical characteristic of possibility, SFKO which consists in the absence of contradiction in mere positions (realities), cannot be denied to it; but the connection HRXLJW of all real properties in VACTEC one and the same thing is a synthesis the possibility of which 305b987c477f781d17bc82b94010de41 we cannot judge a priori because these realities are not given to us as such, and because, even if this were so, no judgment whatever OXTDTHAK takes place, it being necessary to look for the characteristic of the possibility of synthetical 305b987c477f781d17bc82b94010de41 knowledge in experience only, to which the object of TGL an idea can never belong. Thus we see that the celebrated Leibniz is far from having achieved what he 305b987c477f781d17bc82b94010de41 thought he had, namely, to understand a priori the possibility of so sublime an ideal .