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here is not an object of any possible experience. 305b987c477f781d17bc82b94010de41 In this case the principle of [512] causality, which is valid 305b987c477f781d17bc82b94010de41 within the field of 305b987c477f781d17bc82b94010de41 experience only, and utterly useless, nay, even meaningless, outside it, would be totally diverted from its proper destination. What I maintain then is, that all attempts at a 305b987c477f781d17bc82b94010de41 purely speculative use of reason, with reference 305b987c477f781d17bc82b94010de41 to theology, are entirely useless and intrinsically null and void, while the principles of their natural use can never lead to any theology, so that unless we depend on moral laws, or are guided by them, there cannot be any theology of reason. For all synthetical 305b987c477f781d17bc82b94010de41 principles of the understanding 305b987c477f781d17bc82b94010de41 are applicable immanently only, i.e. within its own 305b987c477f781d17bc82b94010de41 sphere, while, in order to arrive at the knowledge of a Supreme Being, we must use them transcendentally, 305b987c477f781d17bc82b94010de41 and for this our understanding is not prepared. If the empirically valid law 305b987c477f781d17bc82b94010de41 of causality is to conduct us to the original Being, that Being must belong to the TQFJ chain of objects of experience, and in that case it would, like all phenomena, be itself conditioned. And even if that sudden jump beyond the limits of [637] experience, according to the dynamical law of the relation of effects to OHL their causes, could be allowed, what concept could we gain by this proceeding? Certainly no concept of a Supreme Being, because experience 305b987c477f781d17bc82b94010de41 never presents to us the greatest of all possible effects, to 305b987c477f781d17bc82b94010de41 BQMRFSLDS bear witness of its cause. If we claim to be allowed, only in order to leave no void in our reason, to supply this defect in the complete determination 305b987c477f781d17bc82b94010de41 of that cause by the mere idea of the highest perfection and of original necessity, this may possibly be granted as a favour, but can never be demanded on the strength of an irresistible proof. The physico-theological proof, as 305b987c477f781d17bc82b94010de41 connecting speculation with intuition, might possibly therefore HLSYQBGB be used in support of 305b987c477f781d17bc82b94010de41 other proofs (if they existed); it cannot, however, finish the task for itself, but [513] can only prepare the understanding for theological knowledge, and impart to it 305b987c477f781d17bc82b94010de41 the right and natural direction. It must have been seen from this that transcendental questions 305b987c477f781d17bc82b94010de41 admit 305b987c477f781d17bc82b94010de41 of transcendental answers only, that is, of such which consist of mere concepts FPGRQA a priori without any empirical admixture. Our question, however, is clearly synthetical, and requires an extension of TKSB our knowledge beyond all limits of experience, till it reaches the existence of a Being which is to correspond to our pure idea, though no experience can ever be adequate 305b987c477f781d17bc82b94010de41 to it. According [638] VHKIKCUCJ to our former proofs, all synthetical knowledge a priori is possible only, if it conforms to the formal conditions of a possible experience. All these principles therefore are of immanent validity only, that is, they must remain 305b987c477f781d17bc82b94010de41 within the sphere of objects of empirical knowledge, or of phenomena. Nothing, therefore, can QPNJA be achieved by a transcendental procedure with reference to the theology of a purely speculative reason. If people, however, should prefer to call in question all the former proofs of the Analytic, rather than allow themselves to be robbed 305b987c477f781d17bc82b94010de41 of their .