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the human understanding, which, however, is hardly compatible with that perfect systematical [543] 305b987c477f781d17bc82b94010de41 unity of our knowledge to which reason at least imposes 305b987c477f781d17bc82b94010de41 UIBYK no limits. Thus it happens that, if we admit 305b987c477f781d17bc82b94010de41 a Divine Being, we have not the slightest conception either of the internal possibility of its MQRD supreme perfection, nor of the [676] necessity of its ONN existence, but are able at least CTIYC thus to satisfy all other questions relating 305b987c477f781d17bc82b94010de41 to contingent things, and give the most perfect satisfaction to EGDSDV reason with reference to that highest unity in its empirical application that has to be investigated, but not in reference to that hypothesis itself. This proves that it is the speculative interest of reason, and not its real insight, which justifies it in 305b987c477f781d17bc82b94010de41 starting from a point so far above its proper sphere, in order to survey from thence its objects, as belonging to 305b987c477f781d17bc82b94010de41 a complete whole. Here we meet with a distinction in our mode of thought, the premisses remaining the same, a distinction which CXK CUAOTWY is somewhat subtle, but of great importance in transcendental WXM philosophy. I may have sufficient JOEMF ground for admitting something relatively (suppositio relativa), without having a right to 305b987c477f781d17bc82b94010de41 admit it absolutely (suppositio absoluta). This distinction comes in TCIO when we have to deal with a regulative principle, of which we know the 305b987c477f781d17bc82b94010de41 NHSRQYKT necessity by itself, but not the source of this UMTIQOIIK necessity, and where we admit 305b987c477f781d17bc82b94010de41 HHHFVSWB a supreme cause, only in order ICU to think the universality of the principle with greater definiteness. Thus, 305b987c477f781d17bc82b94010de41 if I think of a 305b987c477f781d17bc82b94010de41 being as existing which corresponds to a mere idea, and to a transcendental one, Iought not to admitthe existence of 305b987c477f781d17bc82b94010de41 such a being by itself, because no concepts through which I can conceive any [677] object definitely, can reach it, and the conditions of the objective 305b987c477f781d17bc82b94010de41 validity of my concepts are excluded by the idea [544] itself. The concepts of reality, of substance, even of causality, and those of necessity in existence, have no meaning 305b987c477f781d17bc82b94010de41 that could determine any object, unless they are used to make the empirical knowledge of an object possible. They may be used, therefore, to explain 305b987c477f781d17bc82b94010de41 the possibility of things in the world of sense, but not to explain the possibility of a universe itself, because such an hypothesis KKLXUH is outside the world and could never be an object of possible 305b987c477f781d17bc82b94010de41 experience. I can, however, admit perfectly well such an inconceivable Being, being the object of a mere idea, relative to the world of sense, though not as existing by itself. For if the greatest possible empirical use of my reason depends on 305b987c477f781d17bc82b94010de41 an idea (on the systematically complete unity of which I shall soon speak more in detail), which by itself can never be adequately represented in RLID experience, though it is indispensablynecessary in order to bring the empirical unity as near as possible to the highest perfection,I shall not HFRBNL only have the right, but even the duty, to realise RXTEFDLNA such an idea, that is, to hiign to it a real object, though GKDOMACX only as OCS a something in general, which by itself I do not know at all, and to which, as the cause of that systematical unity, I ascribe, in reference to it, such qualities as are 305b987c477f781d17bc82b94010de41 .