idea； pure reason possesses even causality and the power of
producing that which its conception contains。 Hence we cannot say of
wisdom； in a disparaging way； 〃it is only an idea。〃 For； for the
very reason that it is the idea of the necessary unity of all possible
aims； it must be for all practical exertions and endeavours the
primitive condition and rule… a rule which； if not constitutive； is at
least limitative。
Now； although we must say of the transcendental conceptions of
reason； 〃they are only ideas；〃 we must not； on this account； look upon
them as superfluous and nugatory。 For； although no object can be
determined by them； they can be of great utility； unobserved and at
the basis of the edifice of the understanding； as the canon for its
extended and self…consistent exercise… a canon which； indeed； does not
enable it to cognize more in an object than it would cognize by the
help of its own conceptions； but which guides it more securely in
its cognition。 Not to mention that they perhaps render possible a
transition from our conceptions of nature and the non…ego to the
practical conceptions； and thus produce for even ethical ideas
keeping； so to speak； and connection with the speculative cognitions
of reason。 The explication of all this must be looked for in the
sequel。
But setting aside； in conformity with our original purpose； the
consideration of the practical ideas； we proceed to contemplate reason
in its speculative use alone； nay； in a still more restricted
sphere； to wit； in the transcendental use； and here must strike into
the same path which we followed in our deduction of the categories。
That is to say； we shall consider the logical form of the cognition of
reason； that we may see whether reason may not be thereby a source
of conceptions which enables us to regard objects in themselves as
determined synthetically a priori； in relation to one or other of
the functions of reason。
Reason； considered as the faculty of a certain logical form of
cognition； is the faculty of conclusion； that is； of mediate
judgement… by means of the subsumption of the condition of a
possible judgement under the condition of a given judgement。 The given
judgement is the general rule （major）。 The subsumption of the
condition of another possible judgement under the condition of the
rule is the minor。 The actual judgement； which enounces the
assertion of the rule in the subsumed case； is the conclusion
（conclusio）。 The rule predicates something generally under a certain
condition。 The condition of the rule is satisfied in some particular
case。 It follows that what was valid in general under that condition
must also be considered as valid in the particular case which
satisfies this condition。 It is very plain that reason attains to a
cognition； by means of acts of the understanding which constitute a
series of conditions。 When I arrive at the proposition； 〃All bodies
are changeable；〃 by beginning with the more remote cognition （in which
the conception of body does not appear； but which nevertheless
contains the condition of that conception）； 〃All pound is
changeable；〃 by proceeding from this to a less remote cognition； which
stands under the condition of the former； 〃Bodies are pound；〃 and
hence to a third； which at length connects for me the remote cognition
（changeable） with the one before me； 〃Consequently； bodies are
changeable〃… I have arrived at a cognition （conclusion） through a
series of conditions （premisses）。 Now every series； whose exponent （of
the categorical or hypothetical judgement） is given； can be continued；
consequently the same procedure of reason conducts us to the
ratiocinatio polysyllogistica； which is a series of syllogisms； that
can be continued either on the side of the conditions （per
prosyllogismos） or of the conditioned （per episyllogismos） to an
indefinite extent。
But we very soon perceive that the chain or series of prosyllogisms；
that is； of deduced cognitions on the side of the grounds or
conditions of a given cognition； in other words； the ascending
series of syllogisms must have a very different relation to the
faculty of reason from that of the descending series； that is； the
progressive procedure of reason on the side of the conditioned by
means of episyllogisms。 For； as in the former case the cognition
（conclusio） is given only as conditioned； reason can attain to this
cognition only under the presupposition that all the members of the
series on the side of the conditions are given （totality in the series
of premisses）； because only under this supposition is the judgement we
may be considering possible a priori； while on the side of the
conditioned or the inferences； only an inplete and being； and
not a presupposed or given series； consequently only a potential
progression； is cogitated。 Hence； when a cognition is contemplated
as conditioned； reason is pelled to consider the series of
conditions in an ascending line as pleted and given in their
totality。 But if the very same condition is considered at the same
time as the condition of other cognitions； which together constitute a
series of inferences or consequences in a descending line； reason
may preserve a perfect indifference； as to how far this progression
may extend a parte posteriori； and whether the totality of this series
is possible； because it stands in no need of such a series for the
purpose of arriving at the conclusion before it； inasmuch as this
conclusion is sufficiently guaranteed and determined on grounds a
parte priori。 It may be the case； that upon the side of the conditions
the series of premisses has a first or highest condition； or it may
not possess this； and so be a parte priori unlimited； but it must；
nevertheless； contain totality of conditions； even admitting that we
never could succeed in pletely apprehending it； and the whole
series must be unconditionally true； if the conditioned； which is
considered as an inference resulting from it； is to be held as true。
This is a requirement of reason； which announces its cognition as
determined a priori and as necessary； either in itself… and in this
case it needs no grounds to rest upon… or； if it is deduced； as a
member of a series of grounds； which is itself unconditionally true。
SECTION III。 System of Transcendental Ideas。
We are not at present engaged with a logical dialectic； which
makes plete abstraction of the content of cognition and aims only
at unveiling the illusory appearance in the form of syllogisms。 Our
subject is transcendental dialectic； which must contain； pletely
a priori； the origin of certain cognitions drawn from pure reason； and
the origin of certain deduced conceptions； the object of which
cannot be given empirically and which therefore lie beyond the
sphere of the faculty of understanding。 We have observed； from the
natural relation which the transcendental use of our cognition； in
syllogisms as well as in judgements； must have to the logical； that
there are three kinds of dialectical arguments； corresponding to the
three modes of conclusion； by which reason attains to cognitions on
principles； and that in all it is the business of reason to ascend
from the conditioned synthesis； beyond which the understanding never
proceeds； to the unconditioned which the understanding never can
reach。
Now the most general relations which can exist in our
representations are： 1st； the relation to the subject； 2nd； the
relation to objects； either as phenomena； or as objects of thought
in general。 If we connect this subdivision with the main division； all
the relations of our representations； of which we can form either a
conception or an idea； are threefold： 1。 The relation to the
subject； 2。 The relation to the manifold of the object as a
phenomenon； 3。 The relation to all things in general。
Now all pure conceptions have to do in general with the
synthetical unity of representations； conceptions of pure reason
（transcendental ideas）； on the other hand； with the unconditional
synthetical unity of all conditions。 It follows that all
transcendental ideas arrange themselves in three classes； the first of
which contains the absolute （unconditioned） unity of the thinking
subject； the second the absolute unity of the series of the conditions
of a phenomenon； the third the absolute unity of the condition of
all objects of thought in general。
The thinking subject is the object…matter of Psychology； the sum
total of all phenomena （the world） is the object…matter of
Cosmology； and the thing which contains the highest condition of the
possibility of all that is cogitable （the being of all beings） is
the object…matter of all Theology。 Thus pure reason presents us with
the idea of a transcendental doctrine of the soul （psychologia
rationalis）； of a transcendental science of the world （cosmologia
rationalis）； and finally of a transcendental doctrine of God
（theologia transcendentalis）。 Understanding cannot originate even
the outline of any of these sciences； even when connected with the
highest logical use of reason； that is； all cogitable syllogisms…
for the purpose of proceeding from one object （phenomenon） to all
others； even to the