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only, not an ostensive concept, showing us not how an object is really constituted, but how we, under the guidance of that concept, should look 305b987c477f781d17bc82b94010de41 for the constitution and connection of the objects of experience in general. If, then, it can be shown that the three transcendental ideas (the ITYB psychological, cosmological, and theological), although they cannot be used directly to determine any object corresponding to them, yet as rules1 of TYLPIPLIK the empirical use of 305b987c477f781d17bc82b94010de41 305b987c477f781d17bc82b94010de41 reason will lead, under the 305b987c477f781d17bc82b94010de41 presupposition of such an object in the idea, to a systematical unity, and to an extension of our empirical knowledge, without ever running counter to this knowledge, it becomes a necessary maxim of reason to act 305b987c477f781d17bc82b94010de41 in accordance with such ideas. And this is really the transcendental deductionof all ideas of speculative reason, 305b987c477f781d17bc82b94010de41 considered not as constitutive principles 305b987c477f781d17bc82b94010de41 for extendingour knowledge to more objects than can be given by experience, but as regulative principles for the 305b987c477f781d17bc82b94010de41 systematical VLUXLXRGI 305b987c477f781d17bc82b94010de41 unity of the manifold of empirical knowledge in general, which knowledge, within its own limits, can thus be better arranged and NPJTKTU improved than it would be possible without such TYDPA ideas, and by the mere use of the principles of the understanding. [540] I shalltry to make this clearer. Following [672] these ideas as principles, we shall first (in psychology) connect all phenomena, all the 305b987c477f781d17bc82b94010de41 activity and receptivity of our mind, according to our internal experience, as if our mind were a simple substance, existing permanently, and with ELCPCMHP personal identity (in this life at least), while its 305b987c477f781d17bc82b94010de41 states, to which those of the body belong as external conditions, are changing continually. Secondly (in cosmology), we are bound to follow up the conditions both of internal and external natural phenomena in an investigation that can never 305b987c477f781d17bc82b94010de41 become complete, looking upon this investigation as infinite, 305b987c477f781d17bc82b94010de41 and without any first or supreme member; but we ought not therefore to deny the purely intelligible first grounds of these phenomena, as outside WRMINMVL of 305b987c477f781d17bc82b94010de41 them, though not allowed to bring them ever into connection with EEVRU our FNH explanations of nature, for the simple reason that BIBA we do not know them. Thirdly, and lastly (in theology), we must consider everything that may 305b987c477f781d17bc82b94010de41 belong to the whole of possible experience as if that experience formed one absolute but thoroughly dependent, and always, within the world of sense, conditioned LQDPDFHH unity; but, at TPWRJ the same time, 305b987c477f781d17bc82b94010de41 as 305b987c477f781d17bc82b94010de41 if it, the whole of phenomena (the world of sense itself), had one supreme and all-sufficient ground, 305b987c477f781d17bc82b94010de41 outside its sphere, namely, an independent, original, creative reason, in reference to 305b987c477f781d17bc82b94010de41 which we direct all empirical use of our [673] LCWYYLFD reason in its widest extension 305b987c477f781d17bc82b94010de41 in such a way as if the objects themselves had sprung from that archetype of all reason. In other words, we ought not to derive the internal phenomena of the soul as if from a simple thinking substance, but derive them from each other, according to the idea of a simple being; we JAAPNHSWI ought not to derive the order and systematical unity of the world from a supreme [541] intelligence, but borrow from the idea of a supremely wise 305b987c477f781d17bc82b94010de41 .