by the aid of speculation alone are fruitless； that the principles
of reason as applied to nature do not conduct us to any theological
truths； and； consequently； that a rational theology can have no
existence； unless it is founded upon the laws of morality。 For all
synthetical principles of the understanding are valid only as immanent
in experience； while the cognition of a Supreme Being necessitates
their being employed transcendentally； and of this the understanding
is quite incapable。 If the empirical law of causality is to conduct us
to a Supreme Being； this being must belong to the chain of empirical
objects… in which case it would be； like all phenomena； itself
conditioned。 If the possibility of passing the limits of experience be
admitted； by means of the dynamical law of the relation of an effect
to its cause； what kind of conception shall we obtain by this
procedure？ Certainly not the conception of a Supreme Being； because
experience never presents us with the greatest of all possible
effects； and it is only an effect of this character that could witness
to the existence of a corresponding cause。 If； for the purpose of
fully satisfying the requirements of Reason； we recognize her right to
assert the existence of a perfect and absolutely necessary being； this
can be admitted only from favour； and cannot be regarded as the result
or irresistible demonstration。 The physico…theological proof may add
weight to others… if other proofs there are… by connecting speculation
with experience； but in itself it rather prepares the mind for
theological cognition； and gives it a right and natural direction；
than establishes a sure foundation for theology。
It is now perfectly evident that transcendental questions admit only
of transcendental answers… those presented a priori by pure
conceptions without the least empirical admixture。 But the question in
the present case is evidently synthetical… it aims at the extension of
our cognition beyond the bounds of experience… it requires an
assurance respecting the existence of a being corresponding with the
idea in our minds； to which no experience can ever be adequate。 Now it
has been abundantly proved that all a priori synthetical cognition
is possible only as the expression of the formal conditions of a
possible experience； and that the validity of all principles depends
upon their immanence in the field of experience； that is； their
relation to objects of empirical cognition or phenomena。 Thus all
transcendental procedure in reference to speculative theology is
without result。
If any one prefers doubting the conclusiveness of the proofs of
our analytic to losing the persuasion of the validity of these old and
time honoured arguments； he at least cannot decline answering the
question… how he can pass the limits of all possible experience by the
help of mere ideas。 If he talks of new arguments； or of improvements
upon old arguments； I request him to spare me。 There is certainly no
great choice in this sphere of discussion； as all speculative
arguments must at last look for support to the ontological； and I
have； therefore； very little to fear from the argumentative
fecundity of the dogmatical defenders of a non…sensuous reason。
Without looking upon myself as a remarkably bative person； I
shall not decline the challenge to detect the fallacy and destroy
the pretensions of every attempt of speculative theology。 And yet
the hope of better fortune never deserts those who are accustomed to
the dogmatical mode of procedure。 I shall； therefore； restrict
myself to the simple and equitable demand that such reasoners will
demonstrate； from the nature of the human mind as well as from that of
the other sources of knowledge； how we are to proceed to extend our
cognition pletely a priori； and to carry it to that point where
experience abandons us； and no means exist of guaranteeing the
objective reality of our conceptions。 In whatever way the
understanding may have attained to a conception； the existence of
the object of the conception cannot be discovered in it by analysis；
because the cognition of the existence of the object depends upon
the object's being posited and given in itself apart from the
conception。 But it is utterly impossible to go beyond our
conception； without the aid of experience… which presents to the
mind nothing but phenomena； or to attain by the help of mere
conceptions to a conviction of the existence of new kinds of objects
or supernatural beings。
But although pure speculative reason is far from sufficient to
demonstrate the existence of a Supreme Being； it is of the highest
utility in correcting our conception of this being… on the supposition
that we can attain to the cognition of it by some other means… in
making it consistent with itself and with all other conceptions of
intelligible objects； clearing it from all that is inpatible with
the conception of an ens summun； and eliminating from it all
limitations or admixtures of empirical elements。
Transcendental theology is still therefore； notwithstanding its
objective insufficiency； of importance in a negative respect； it is
useful as a test of the procedure of reason when engaged with pure
ideas； no other than a transcendental standard being in this case
admissible。 For if； from a practical point of view； the hypothesis
of a Supreme and All…sufficient Being is to maintain its validity
without opposition； it must be of the highest importance to define
this conception in a correct and rigorous manner… as the
transcendental conception of a necessary being； to eliminate all
phenomenal elements （anthropomorphism in its most extended
signification）； and at the same time to overflow all contradictory
assertions… be they atheistic； deistic； or anthropomorphic。 This is of
course very easy； as the same arguments which demonstrated the
inability of human reason to affirm the existence of a Supreme Being
must be alike sufficient to prove the invalidity of its denial。 For it
is impossible to gain from the pure speculation of reason
demonstration that there exists no Supreme Being； as the ground of all
that exists； or that this being possesses none of those properties
which we regard as analogical with the dynamical qualities of a
thinking being； or that； as the anthropomorphists would have us
believe； it is subject to all the limitations which sensibility
imposes upon those intelligences which exist in the world of
experience。
A Supreme Being is； therefore； for the speculative reason； a mere
ideal； though a faultless one… a conception which perfects and
crowns the system of human cognition； but the objective reality of
which can neither be proved nor disproved by pure reason。 If this
defect is ever supplied by a moral theology； the problematic
transcendental theology which has preceded； will have been at least
serviceable as demonstrating the mental necessity existing for the
conception； by the plete determination of it which it has
furnished； and the ceaseless testing of the conclusions of a reason
often deceived by sense； and not always in harmony with its own ideas。
The attributes of necessity； infinitude； unity； existence apart from
the world （and not as a world soul）； eternity （free from conditions of
time）； omnipresence （free from conditions of space）； omnipotence；
and others； are pure transcendental predicates； and thus the
accurate conception of a Supreme Being； which every theology requires；
is furnished by transcendental theology alone。
APPENDIX
APPENDIX。
Of the Regulative Employment of the Ideas of
Pure Reason。
The result of all the dialectical attempts of pure reason not only
confirms the truth of what we have already proved in our
Transcendental Analytic； namely； that all inferences which would
lead us beyond the limits of experience are fallacious and groundless；
but it at the same time teaches us this important lesson； that human
reason has a natural inclination to overstep these limits； and that
transcendental ideas are as much the natural property of the reason as
categories are of the understanding。 There exists this difference；
however； that while the categories never mislead us； outward objects
being always in perfect harmony therewith； ideas are the parents of
irresistible illusions； the severest and most subtle criticism being
required to save us from the fallacies which they induce。
Whatever is grounded in the nature of our powers will be found to be
in harmony with the final purpose and proper employment of these
powers； when once we have discovered their true direction and aim。
We are entitled to suppose； therefore； that there exists a mode of
employing transcendental ideas which is proper and immanent； although；
when we mistake their meaning； and regard them as conceptions of
actual things； their mode of application is transcendent and delusive。
For it is not the idea itself； but only the employment of the idea
in relation to possible experience； that is transcendent or
immanent。 An idea is employed transcendently； when it is applied to an
object falsely believed to be adequate with and to correspond to it；
immi