soul。 Under the guidance of this idea； or principle； no empirical laws
of corporeal phenomena are called in to explain that which is a
phenomenon of the internal sense alone； no windy hypotheses of the
generation； annihilation； and palingenesis of souls are admitted。 Thus
the consideration of this object of the internal sense is kept pure；
and unmixed with heterogeneous elements； while the investigation of
reason aims at reducing all the grounds of explanation employed in
this sphere of knowledge to a single principle。 All this is best
effected； nay； cannot be effected otherwise than by means of such a
schema； which requires us to regard this ideal thing as an actual
existence。 The psychological idea is； therefore； meaningless and
inapplicable； except as the schema of a regulative conception。 For； if
I ask whether the soul is not really of a spiritual nature… it is a
question which has no meaning。 From such a conception has been
abstracted； not merely all corporeal nature； but all nature； that
is； all the predicates of a possible experience； and consequently； all
the conditions which enable us to cogitate an object to this
conception have disappeared。 But； if these conditions are absent； it
is evident that the conception is meaningless。
The second regulative idea of speculative reason is the conception
of the universe。 For nature is properly the only object presented to
us； in regard to which reason requires regulative principles。 Nature
is twofold… thinking and corporeal nature。 To cogitate the latter in
regard to its internal possibility； that is； to determine the
application of the categories to it； no idea is required… no
representation which transcends experience。 In this sphere； therefore；
an idea is impossible； sensuous intuition being our only guide； while；
in the sphere of psychology； we require the fundamental idea （I）；
which contains a priori a certain form of thought namely； the unity of
the ego。 Pure reason has； therefore； nothing left but nature in
general； and the pleteness of conditions in nature in accordance
with some principle。 The absolute totality of the series of these
conditions is an idea； which can never be fully realized in the
empirical exercise of reason； while it is serviceable as a rule for
the procedure of reason in relation to that totality。 It requires
us； in the explanation of given phenomena （in the regress or ascent in
the series）； to proceed as if the series were infinite in itself； that
is； were prolonged in indefinitum；； while on the other hand； where
reason is regarded as itself the determining cause （in the region of
freedom）； we are required to proceed as if we had not before us an
object of sense； but of the pure understanding。 In this latter case；
the conditions do not exist in the series of phenomena； but may be
placed quite out of and beyond it； and the series of conditions may be
regarded as if it had an absolute beginning from an intelligible
cause。 All this proves that the cosmological ideas are nothing but
regulative principles； and not constitutive； and that their aim is not
to realize an actual totality in such series。 The full discussion of
this subject will be found in its proper place in the chapter on the
antinomy of pure reason。
The third idea of pure reason； containing the hypothesis of a
being which is valid merely as a relative hypothesis； is that of the
one and all…sufficient cause of all cosmological series； in other
words； the idea of God。 We have not the slightest ground absolutely to
admit the existence of an object corresponding to this idea； for
what can empower or authorize us to affirm the existence of a being of
the highest perfection… a being whose existence is absolutely
necessary… merely because we possess the conception of such a being？
The answer is： It is the existence of the world which renders this
hypothesis necessary。 But this answer makes it perfectly evident
that the idea of this being； like all other speculative ideas； is
essentially nothing more than a demand upon reason that it shall
regulate the connection which it and its subordinate faculties
introduce into the phenomena of the world by principles of
systematic unity and； consequently； that it shall regard all phenomena
as originating from one all…embracing being； as the supreme and
all…sufficient cause。 From this it is plain that the only aim of
reason in this procedure is the establishment of its own formal rule
for the extension of its dominion in the world of experience； that
it does not aim at an extension of its cognition beyond the limits
of experience； and that； consequently； this idea does not contain
any constitutive principle。
The highest formal unity； which is based upon ideas alone； is the
unity of all things… a unity in accordance with an aim or purpose； and
the speculative interest of reason renders it necessary to regard
all order in the world as if it originated from the intention and
design of a supreme reason。 This principle unfolds to the view of
reason in the sphere of experience new and enlarged prospects； and
invites it to connect the phenomena of the world according to
teleological laws； and in this way to attain to the highest possible
degree of systematic unity。 The hypothesis of a supreme
intelligence； as the sole cause of the universe… an intelligence which
has for us no more than an ideal existence… is accordingly always of
the greatest service to reason。 Thus； if we presuppose； in relation to
the figure of the earth （which is round； but somewhat flattened at the
poles）；* or that of mountains or seas； wise designs on the part of
an author of the universe； we cannot fail to make； by the light of
this supposition； a great number of interesting discoveries。 If we
keep to this hypothesis； as a principle which is purely regulative；
even error cannot be very detrimental。 For； in this case； error can
have no more serious consequences than that； where we expected to
discover a teleological connection （nexus finalis）； only a
mechanical or physical connection appears。 In such a case； we merely
fail to find the additional form of unity we expected； but we do not
lose the rational unity which the mind requires in its procedure in
experience。 But even a miscarriage of this sort cannot affect the
law in its general and teleological relations。 For although we may
convict an anatomist of an error； when he connects the limb of some
animal with a certain purpose； it is quite impossible to prove in a
single case that any arrangement of nature； be it what it may； is
entirely without aim or design。 And thus medical physiology； by the
aid of a principle presented to it by pure reason； extends its very
limited empirical knowledge of the purposes of the different parts
of an organized body so far that it may be asserted with the utmost
confidence； and with the approbation of all reflecting men； that every
organ or bodily part of an animal has its use and answers a certain
design。 Now； this is a supposition which； if regarded as of a
constitutive character； goes much farther than any experience or
observation of ours can justify。 Hence it is evident that it is
nothing more than a regulative principle of reason； which aims at
the highest degree of systematic unity； by the aid of the idea of a
causality according to design in a supreme cause… a cause which it
regards as the highest intelligence。
*The advantages which a circular form； in the case of the earth； has
over every other； are well known。 But few are aware that the slight
flattening at the poles； which gives it the figure of a spheroid； is
the only cause which prevents the elevations of continents or even
of mountains； perhaps thrown up by some internal convulsion； from
continually altering the position of the axis of the earth… and that
to some considerable degree in a short time。 The great protuberance of
the earth under the Equator serves to overbalance the impetus of all
other masses of earth； and thus to preserve the axis of the earth；
so far as we can observe； in its present position。 And yet this wise
arrangement has been unthinkingly explained from the equilibrium of
the formerly fluid mass。
If； however； we neglect this restriction of the idea to a purely
regulative influence； reason is betrayed into numerous errors。 For
it has then left the ground of experience； in which alone are to be
found the criteria of truth； and has ventured into the region of the
inprehensible and unsearchable； on the heights of which it loses
its power and collectedness； because it has pletely severed its
connection with experience。
The first error which arises from our employing the idea of a
Supreme Being as a constitutive （in repugnance to the very nature of
an idea）； and not as a regulative principle； is the error of
inactive reason （ignava ratio）。* We may so term every principle
which requires us to regard our investigations of nature as absolutely
plete； and allows reason to cease its inquiries； as if it had fully
executed its task。 Thus the psychological idea of the ego； when
employed as a constitutive principle for the explanation of the
phenomena of the soul； and for the extension of our knowledge
regarding this subject beyond the limits of experience… even to the
condition of the soul after death… is convenient enough for the
purposes of pure reason； but detrimental and even ruinous to its
interests in the sphere of nature and experience。 The dogmatizing
spiritualist explains the unchanging unity of our personality
through all changes of condition from the unity of a thinking
substance； the interest which we take in things and events that can
happen only after our death； from a consciousness of the immaterial
nature of our thinking subject； and so on。 Thus he dispenses with
all empirical investigations into the cause of these internal
phenomena； and with all possible explanations of them upon purely
natural grounds； while； at the dictation of a transcendent reason；
he passes by the immanent sources of cognition in experience；
greatly to his own ease and convenience； but to the sacrifice of
all； genuine insight and intelligence。 These prejudicial
consequences bee still more evident； in