All that we can be certain of from the above considerations is
that this systematic unity is a logical principle, whose aim is to
assist the understanding, where it cannot of itself attain to rules,
by means of ideas, to bring all these various rules under one
principle, and thus to ensure the most complete consistency and
connection that can be attained. But the assertion that objects and
the understanding by which they are cognized are so constituted as
to be determined to systematic unity, that this may be postulated a
priori, without any reference to the interest of reason, and that we
are justified in declaring all possible cognitions- empirical and
others- to possess systematic unity, and to be subject to general
principles from which, notwithstanding their various character, they
are all derivable such an assertion can be founded only upon a
transcendental principle of reason, which would render this systematic
unity not subjectively and logically- in its character of a method,
but objectively necessary.
We shall illustrate this by an example. The conceptions of the
understanding make us acquainted, among many other kinds of unity,
with that of the causality of a substance, which is termed power.
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