But
do we thus extend the limits of our knowledge beyond the field of
possible experience? By no means. For we have merely presupposed a
something, of which we have no conception, which we do not know as
it is in itself; but, in relation to the systematic disposition of the
universe, which we must presuppose in all our observation of nature,
we have cogitated this unknown being in analogy with an intelligent
existence (an empirical conception), that is to say, we have endowed
it with those attributes, which, judging from the nature of our own
reason, may contain the ground of such a systematic unity. This idea
is therefore valid only relatively to the employment in experience
of our reason. But if we attribute to it absolute and objective
validity, we overlook the fact that it is merely an ideal being that
we cogitate; and, by setting out from a basis which is not
determinable by considerations drawn from experience, we place
ourselves in a position which incapacitates us from applying this
principle to the empirical employment of reason.
But, it will be asked further, can I make any use of this conception
and hypothesis in my investigations into the world and nature? Yes,
for this very purpose was the idea established by reason as a
fundamental basis.
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