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which constitute a series. These cosmological ideas postulate the absolute totality of those series, and thus place reason in inevitable contradiction with itself. Before, however, we show what is deceptive in this sophistical argument, we must prepare ourselves for it by correcting and defining certain concepts occurring in it. First, the following proposition is clear and admits of no doubt, that if the conditioned is given, it imposes on us the regressus in the series of all conditions of[498] it; for it follows from the very concept of the conditioned [406] that through it something is referred toa condition, and, if that condition is again conditioned, to a more distant condition, andso on through all the members of the series. This proposition is really analytical, and need not fear any transcendental criticism. It is a logical postulate of reason to follow up through the understanding, as far as possible, that connection of a concept with its conditions, which is inherent in the concept itself. Further, if the conditioned as well as its conditions are things by themselves, then, if the formerbe given, the regressus to the latter is not only required, but is really given;and as this applies to all the members of the series, the complete series of conditions and with it the unconditioned also is given, or rather it is presupposed that the conditioned, which was possible through that series only, is given. Here the synthesis of the conditioned with its condition is a synthesis of the understanding only, which represents things as they are, without asking whether and how we can arrive at the knowledge of them. But if I have to deal with phenomena, which, as mere representations, are not given at all, unless I attain to a knowledge of them (that is, to the [499] phenomena themselves, forthey are nothing but empirical knowledge), then I cannot say in the same sense that, if the conditioned isgiven, all its conditions (as phenomena) are also given, and can therefore by no means conclude the absolute totality of the series. For phenomena in their apprehension are themselves nothing but an empirical synthesis (in space and time),and are given therefore in that synthesis only. Now it follows by no meansthat, if the conditioned (as phenomenal) is given, the synthesis also that constitutes its empirical condition should thereby be [407] given at the same time and presupposed; for this takes place in the regressus only, and never without it. What we may say in such a case is this, that a regressus to the conditions, that is, a continued empirical synthesis in that direction is required, and that conditions cannot be wanting that are given through that regressus. Hence we see that the major of the cosmological argument takes the conditioned in the transcendental sense of a pure category, while the minor takes it in the empirical sense of a concept of the understanding, referring to mere phenomena, so that it contains that dialectical deceit which is called Sophisma figurae dictionis. That deceit, [500] however, is not artificial, but a perfectly natural illusion of our common reason. It is owing to it that, in the major, we presuppose the conditions and their series as it were on trust, if anything is given as conditioned, because this is no more than the logical postulate to hiume complete premisses for any given conclusion. Nor does there exist in the connection of the conditioned with its condition any order of time, but they are presupposed in themselves as given together. It is equally natural also in the minor to .