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say： 〃The aggregate of parts in a given phenomenon is in itself
neither finite nor infinite； and these parts are given only in the
regressive synthesis of decomposition… a synthesis which is never
given in absolute completeness； either as finite； or as infinite。〃 The
same is the case with the series of subordinated causes； or of the
conditioned up to the unconditioned and necessary existence； which can
never be regarded as in itself； ind in its totality； either as
finite or as infinite； because； as a series of subordinate
representations； it subsists only in the dynamical regress and
cannot be regarded as existing previously to this regress； or as a
self…subsistent series of things。
Thus the antinomy of pure reason in its cosmological ideas
disappears。 For the above demonstration has established the fact
that it is merely the product of a dialectical and illusory
opposition； which arises from the application of the idea of
absolute totality… admissible only as a condition of things in
themselves… to phenomena； which exist only in our representations；
and… when constituting a series… in a successive regress。 This
antinomy of reason may； however； be really profitable to our
speculative interests； not in the way of contributing any dogmatical
addition； but as presenting to us another material support in our
critical investigations。 For it furnishes us with an indirect proof of
the transcendental ideality of phenomena； if our minds were not
completely satisfied with the direct proof set forth in the
Trancendental Aesthetic。 The proof would proceed in the following
dilemma。 If the world is a whole existing in itself； it must be either
finite or infinite。 But it is neither finite nor infinite… as has been
shown； on the one side； by the thesis； on the other； by the
antithesis。 Therefore the world… the content of all phenomena… is
not a whole existing in itself。 It follows that phenomena are nothing；
apart from our representations。 And this is what we mean by
transcendental ideality。
This remark is of some importance。 It enables us to see that the
proofs of the fourfold antinomy are not mere sophistries… are not
fallacious； but grounded on the nature of reason； and valid… under the
supposition that phenomena are things in themselves。 The opposition of
the judgements which follow makes it evident that a fallacy lay in the
initial supposition； and thus helps us to discover the true
constitution of objects of sense。 This transcendental dialectic does
not favour scepticism； although it presents us with a triumphant
demonstration of the advantages of the sceptical method； the great
utility of which is apparent in the antinomy； where the arguments of
reason were allowed to confront each other in undiminished force。
And although the result of these conflicts of reason is not what we
expected… although we have obtained no positive dogmatical addition to
metaphysical science… we have still reaped a great advantage in the
correction of our judgements on these subjects of thought。
SECTION VIII。 Regulative Principle of Pure Reason in relation
to the Cosmological Ideas。
The cosmological principle of totality could not give us any certain
knowledge in regard to the maximum in the series of conditions in
the world of sense； considered as a thing in itself。 The actual
regress in the series is the only means of approaching this maximum。
This principle of pure reason； therefore； may still be considered as
valid… not as an axiom enabling us to cogitate totality in the
object as actual； but as a problem for the understanding； which
requires it to institute and to continue； in conformity with the
idea of totality in the mind； the regress in the series of the
conditions of a given conditioned。 For in the world of sense； that is；
in space and time； every condition which we discover in our
investigation of phenomena is itself conditioned； because sensuous
objects are not things in themselves （in which case an absolutely
unconditioned might be reached in the progress of cognition）； but
are merely empirical representations the conditions of which must
always be found in intuition。 The principle of reason is therefore
properly a mere rule… prescribing a regress in the series of
conditions for given phenomena； and prohibiting any pause or rest on
an absolutely unconditioned。 It is； therefore； not a principle of
the possibility of experience or of the empirical cognition of
sensuous objects… consequently not a principle of the understanding；
for every experience is confined within certain proper limits
determined by the given intuition。 Still less is it a constitutive
principle of reason authorizing us to extend our conception of the
sensuous world beyond all possible experience。 It is merely a
principle for the enlargement and extension of experience as far as is
possible for human faculties。 It forbids us to consider any
empirical limits as absolute。 It is； hence； a principle of reason；
which； as a rule； dictates how we ought to proceed in our empirical
regress； but is unable to anticipate or indicate prior to the
empirical regress what is given in the object itself。 I have termed it
for this reason a regulative principle of reason； while the
principle of the absolute totality of the series of conditions； as
existing in itself and given in the object； is a constitutive
cosmological principle。 This distinction will at once demonstrate
the falsehood of the constitutive principle； and prevent us from
attributing （by a transcendental subreptio） objective reality to an
idea； which is valid only as a rule。
In order to understand the proper meaning of this rule of pure
reason； we must notice first that it cannot tell us what the object
is； but only how the empirical regress is to be proceeded with in
order to attain to the complete conception of the object。 If it gave
us any information in respect to the former statement； it would be a
constitutive principle… a principle impossible from the nature of pure
reason。 It will not therefore enable us to establish any such
conclusions as： 〃The series of conditions for a given conditioned is
in itself finite。〃 or； 〃It is infinite。〃 For； in this case； we
should be cogitating in the mere idea of absolute totality； an
object which is not and cannot be given in experience； inasmuch as
we should be attributing a reality objective and independent of the
empirical synthesis； to a series of phenomena。 This idea of reason
cannot then be regarded as valid… except as a rule for the
regressive synthesis in the series of conditions； according to which
we must proceed from the conditioned； through all intermediate and
subordinate conditions； up to the unconditioned； although this goal is
unattained and unattainable。 For the absolutely unconditioned cannot
be discovered in the sphere of experience。
We now proceed to determine clearly our notion of a synthesis
which can never be complete