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them, or only to the use of the understanding in general with reference to objects with which it has 305b987c477f781d17bc82b94010de41 a right to deal. All the faults of subreptio are to be attributed to a want of judgment, never to the understanding or to reason themselves. Reason never refers immediately to an object, UVJSSWBRC but to the understanding only, and through it to its own empirical use. It does not form, therefore, concepts of VUJDJT objects, but arranges them only, and imparts to them that unity which they can 305b987c477f781d17bc82b94010de41 have in 305b987c477f781d17bc82b94010de41 their greatest possible extension, that is, with reference to the totality of different series; while the understanding does not concern itself with this totality, but only with that connection through which such series of conditions become SAXMSVLL possible according to concepts. Reason has therefore for its object [644] the understanding only and its fittest employment; and, as the understanding brings unity into the WFUACS manifold of the objects by means LHPJQ of concepts, reason brings unity into the manifold of concepts 305b987c477f781d17bc82b94010de41 by means of ideas, making a [518] certain collective unity the aim of the 305b987c477f781d17bc82b94010de41 operations of IEPLVUKS the understanding, which otherwise is occupied with distributive unity only I ENCAIE maintain, accordingly, that transcendental ideas ought never to be employed as constitutive, so that BVXYJJ by them concepts of certain objects should 305b987c477f781d17bc82b94010de41 be given, and that, if they are so employed, they are merely sophistical (dialectic concepts). They have,however, VPH a most XTCLCS admirable 305b987c477f781d17bc82b94010de41and indispensably necessary regulative use, in directing the understanding to a certain aim, UUDBNR towards which all the lines of its rules converge and which, though 305b987c477f781d17bc82b94010de41 305b987c477f781d17bc82b94010de41 it is an idea only (focus imaginarius), that is, a point from which, as lying completely 305b987c477f781d17bc82b94010de41 outside the limits of possible experience, the concepts of the understanding do 305b987c477f781d17bc82b94010de41 not in reality proceed, WICQM serves nevertheless to impart to them the greatest unity and the greatest extension. Hence there arises, no doubt, the illusion, as if those lines sprang1 from an object 305b987c477f781d17bc82b94010de41 itself, outside the field of empirically possible experience (as objects are seen behind the surface of a mirror); but this illusion (by which we 305b987c477f781d17bc82b94010de41 need not allow ourselves to be deceived) is nevertheless indispensably 305b987c477f781d17bc82b94010de41 necessary, if, besides the objects which lie before our eyes, [645] we want to see those also which lie far RUPBCQ away at our back, that is to say, if, as in our case, WAPILLXU we wish to direct the understanding beyond every given experience (as a part JUX of the whole of possible experience), and thus to its greatest possible, or extremest extension. If we review the entire extent of our VWSSTX knowledge supplied to us by the understanding, we shall find that it is UHRTPVMFQ the systematising of that knowledge, that is, its coherence [519] according to one principle, which forms the proper province of reason. This unity of reason always presupposes an idea, namely, that of the form of IURKLQMDY a whole of our knowledge, preceding the definite AOA knowledge 305b987c477f781d17bc82b94010de41 of its parts, and containing the 305b987c477f781d17bc82b94010de41 conditions according to which we are to determine a priori the place of every part 305b987c477f781d17bc82b94010de41 and its relation to the rest. Such an idea accordingly demands the complete unity of the knowledge of our understanding, by which that .