The absolute pleteness
of the
DIVISION
of given totality in a phenomenon。
3
The absolute pleteness
of the
ORIGINATION
of a phenomenon。
4
The absolute pleteness
of the DEPENDENCE of the EXISTENCE
of what is changeable in a phenomenon。
We must here remark； in the first place； that the idea of absolute
totality relates to nothing but the exposition of phenomena； and
therefore not to the pure conception of a totality of things。
Phenomena are here； therefore； regarded as given； and reason
requires the absolute pleteness of the conditions of their
possibility； in so far as these conditions constitute a series…
consequently an absolutely （that is； in every respect） plete
synthesis； whereby a phenomenon can be explained according to the laws
of the understanding。
Secondly； it is properly the unconditioned alone that reason seeks
in this serially and regressively conducted synthesis of conditions。
It wishes； to speak in another way； to attain to pleteness in the
series of premisses； so as to render it unnecessary to presuppose
others。 This unconditioned is always contained in the absolute
totality of the series； when we endeavour to form a representation
of it in thought。 But this absolutely plete synthesis is itself but
an idea； for it is impossible； at least before hand； to know whether
any such synthesis is possible in the case of phenomena。 When we
represent all existence in thought by means of pure conceptions of the
understanding； without any conditions of sensuous intuition； we may
say with justice that for a given conditioned the whole series of
conditions subordinated to each other is also given； for the former is
only given through the latter。 But we find in the case of phenomena
a particular limitation of the mode in which conditions are given；
that is； through the successive synthesis of the manifold of
intuition； which must be plete in the regress。 Now whether this
pleteness is sensuously possible； is a problem。 But the idea of
it lies in the reason… be it possible or impossible to connect with
the idea adequate empirical conceptions。 Therefore； as in the absolute
totality of the regressive synthesis of the manifold in a phenomenon
（following the guidance of the categories； which represent it as a
series of conditions to a given conditioned） the unconditioned is
necessarily contained… it being still left unascertained whether and
how this totality exists； reason sets out from the idea of totality；
although its proper and final aim is the unconditioned… of the whole
series； or of a part thereof。
This unconditioned may be cogitated… either as existing only in
the entire series； all the members of which therefore would be without
exception conditioned and only the totality absolutely
unconditioned… and in this case the regressus is called infinite； or
the absolutely unconditioned is only a part of the series； to which
the other members are subordinated； but which Is not itself
submitted to any other condition。* In the former case the series is
a parte priori unlimited （without beginning）； that is； infinite； and
nevertheless pletely given。 But the regress in it is never
pleted； and can only be called potentially infinite。 In the
second case there exists a first in the series。 This first is
called； in relation to past time； the beginning of the world； in
relation to space； the limit of the world； in relation to the parts of
a given limited whole； the simple； in relation to causes； absolute
spontaneity （liberty）； and in relation to the existence of
changeable things； absolute physical necessity。
*The absolute totality of the series of conditions to a given
conditioned is always unconditioned； because beyond it there exist
no other conditions； on which it might depend。 But the absolute
totality of such a series is only an idea； or rather a problematical
conception； the possibility of which must be investigated…
particularly in relation to the mode in which the unconditioned； as
the transcendental idea which is the real subject of inquiry； may be
contained therein。
We possess two expressions； world and nature； which are generally
interchanged。 The first denotes the mathematical total of all
phenomena and the totality of their synthesis… in its progress by
means of position； as well as by division。 And the world is
termed nature；* when it is regarded as a dynamical whole… when our
attention is not directed to the aggregation in space and time； for
the purpose of cogitating it as a quantity； but to the unity in the
existence of phenomena。 In this case the condition of that which
happens is called a cause； the unconditioned causality of the cause in
a phenomenon is termed liberty； the conditioned cause is called in a
more limited sense a natural cause。 The conditioned in existence is
termed contingent； and the unconditioned necessary。 The
unconditioned necessity of phenomena may be called natural necessity。
*Nature； understood adjective （formaliter）； signifies the plex of
the determinations of a thing； connected according to an internal
principle of causality。 On the other hand； we understand by nature；
substantive （materialiter）； the sum total of phenomena； in so far as
they； by virtue of an internal principle of causality； are connected
with each other throughout。 In the former sense we speak of the nature
of liquid matter； of fire； etc。； and employ the word only adjective；
while； if speaking of the objects of nature； we have in our minds
the idea of a subsisting whole。
The ideas which we are at present engaged in discussing I have
called cosmological ideas； partly because by the term world is
understood the entire content of all phenomena； and our ideas are
directed solely to the unconditioned among phenomena； partly also；
because world； in the transcendental sense； signifies the absolute
totality of the content of existing things； and we are directing our
attention only to the pleteness of the synthesis… although；
properly； only in regression。 In regard to the fact that these ideas
are all transcendent。 and； although they do not transcend phenomena as
regards their mode； but are concerned solely with the world of sense
（and not with noumena）； nevertheless carry their synthesis to a degree
far above all possible experience… it still seems to me that we can；
with perfect propriety； designate them cosmical conceptions。 As
regards the distinction between the mathematically and the dynamically
unconditioned which is the aim of the regression of the synthesis； I
should call the two former； in a more limited signification；
cosmical conceptions； the remaining two transcendent physical
conceptions。 This distinction does not at present seem to be of
particular importance； but we shall afterwards find it to be of some
value。
SECTION II。 Antithetic of Pure Reason。
Thetic is the term applied to every collection of dogmatical
propositions。 By antithetic I do not understand dogmatical
assertions of the opposite； but the self…contradiction of seemingly
dogmatical cognitions （thesis cum antithesis； in none of which we
can discover any decided superiority。 Antithetic is not； therefore；
occupied with one…sided statements； but is engaged in considering
the contradictory nature of the general cognitions of reason and its
causes。 Transcendental antithetic is an investigation into the
antinomy of pure reason； its causes and result。 If we employ our
reason not merely in the application of the principles of the
understanding to objects of experience； but venture with it beyond
these boundaries； there arise certain sophistical propositions or
theorems。 These assertions have the following peculiarities： They
can find neither confirmation nor confutation in experience； and
each is in itself not only self…consistent； but possesses conditions
of its necessity in the very nature of reason… only that； unluckily；
there exist just as valid and necessary grounds for maintaining the
contrary proposition。
The questions which naturally arise in the consideration of this
dialectic of pure reason； are therefore： 1st。 In what propositions
is pure reason unavoidably subject to an antinomy？ 2nd。 What are the
causes of this antinomy？ 3rd。 Whether and in what way can reason
free itself from this self…contradiction？
A dialectical proposition or theorem of pure reason must；
according to what has been said； be distinguishable from all
sophistical propositions； by the fact that it is not an answer to an
arbitrary question； which may be raised at the mere pleasure of any
person； but to one which human reason must necessarily encounter in
its progress。 In the second place； a dialectical proposition； with its
opposite； does not carry the appearance of a merely artificial
illusion； which disappears as soon as it is investigated； but a
natural and unavoidable illusion； which； even when we are no longer
deceived by it； continues to mock us and； although rendered
harmless； can never be pletely removed。
This dialectical doctrine will not relate to the unity of
understanding in empirical conceptions； but to the unity of reason
in pure ideas。 The conditions of this doctrine are… inasmuch as it
must； as a synthesis according to rules； be conformable to the
understanding； and at the same time as the absolute unity of the
synthesis； to the reason… that； if it is adequate to the unity of
reason； it is too great for the understanding； if according with the
understanding； it is too small for the reason。 Hence arises a mutual
opposition； which cannot be avoided； do what we will。
These sophistical assertions of dialectic open； as it were； a
battle…field； where that side obtains the victory which has been
permitted to make the attack； and he is pelled to yield who has
been unfortunately obliged to stand on the defensive。 And hence；
champions of ability； whether on the right or on the wrong side； are
certain to carry away the crown of victory； if they only take care
to have the right to make the last