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*Thus this principle declares everything to possess a relation to
a common correlate… the sum…total of possibility； which； if discovered
to exist in the idea of one individual thing； would establish the
affinity of all possible things； from the identity of the ground of
their complete determination。 The determinability of every
conception is subordinate to the universality （Allgemeinheit；
universalitas） of the principle of excluded middle； the
determination of a thing to the totality （Allheit； universitas） of all
possible predicates。
The proposition； Everything which exists is completely determined；
means not only that one of every pair of given contradictory
attributes； but that one of all possible attributes； is always
predicable of the thing； in it the predicates are not merely
compared logically with each other； but the thing itself is
transcendentally compared with the sum…total of all possible
predicates。 The proposition is equivalent to saying： 〃To attain to a
complete knowledge of a thing； it is necessary to possess a
knowledge of everything that is possible； and to determine it
thereby in a positive or negative manner。〃 The conception of
complete determination is consequently a conception which cannot be
presented in its totality in concreto； and is therefore based upon
an idea； which has its seat in the reason… the faculty which
prescribes to the understanding the laws of its harmonious and perfect
exercise relates
Now； although this idea of the sum…total of all possibility； in so
far as it forms the condition of the complete determination of
everything； is itself undetermined in relation to the predicates which
may constitute this sum…total； and we cogitate in it merely the
sum…total of all possible predicates… we nevertheless find； upon
closer examination； that this idea； as a primitive conception of the
mind； excludes a large number of predicates… those deduced and those
irreconcilable with others； and that it is evolved as a conception
completely determined a priori。 Thus it becomes the conception of an
individual object； which is completely determined by and through the
mere idea； and must consequently be termed an ideal of pure reason。
When we consider all possible predicates； not merely logically；
but transcendentally； that is to say； with reference to the content
which may be cogitated as existing in them a priori； we shall find
that some indicate a being； others merely a non…being。 The logical
negation expressed in the word not does not properly belong to a
conception； but only to the relation of one conception to another in a
judgement； and is consequently quite insufficient to present to the
mind the content of a conception。 The expression not mortal does not
indicate that a non…being is cogitated in the object； it does not
concern the content at all。 A transcendental negation； on the
contrary； indicates non…being in itself； and is opposed to
transcendental affirmation； the conception of which of itself
expresses a being。 Hence this affirmation indicates a reality； because
in and through it objects are considered to be something… to be
things； while the opposite negation； on the other band； indicates a
mere want； or privation； or absence； and； where such negations alone
are attached to a representation； the non…existence of anything
corresponding to the representation。
Now a negation cannot be cogitated as determined； without cogitating
at the same time the opposite affirmation。 The man born blind has
not the least notion of darkness； because he has none of light； the
vagabond knows nothing of poverty； because he has never known what
it is to be in comfort；* the ignorant man has no conception of his
ignorance； because he has no conception of knowledge。 All
conceptions of negatives are accordingly derived or deduced
conceptions； and realities contain the data； and； so to speak； the
material or transcendental content of the possibility and complete
determination of all things。
*The investigations and calculations of astronomers have taught us
much that is wonderful； but the most important lesson we have received
from them is the discovery of the abyss of our ignorance in relation
to the universe… an ignorance the magnitude of which reason； without
the information thus derived； could never have conceived。 This
discovery of our deficiencies must produce a great change in the
determination of the aims of human reason。
If； therefore； a transcendental substratum lies at the foundation of
the complete determination of things… a substratum which is to form
the fund from which all possible predicates of things are to be
supplied； this substratum cannot be anything else than the idea of a
sum…total of reality （omnitudo realitatis）。 In this view； negations
are nothing but limitations… a term which could not； with propriety；
be applied to them； if the unlimited （the all） did not form the true
basis of our conception。
This conception of a sum…total of reality is the conception of a
thing in itself； regarded as completely determined； and the conception
of an ens realissimum is the conception of an individual being；
inasmuch as it is determined by that predicate of all possible
contradictory predicates； which indicates and belongs to being。 It is；
therefore； a transcendental ideal which forms the basis of the
complete determination of everything that exists； and is the highest
material condition of its possibility… a condition on which must
rest the cogitation of all objects with respect to their content。 Nay；
more； this ideal is the only proper ideal of which the human mind is
capable； because in this case alone a general conception of a thing is
completely determined by and through itself； and cognized as the
representation of an individuum。
The logical determination of a conception is based upon a
disjunctive syllogism； the major of which contains the logical
division of the extent of a general conception； the minor limits
this extent to a certain part； while the conclusion determines the
conception by this part。 The general conception of a reality cannot be
divided a priori； because； without the aid of experience； we cannot
know any determinate kinds of reality； standing under the former as
the genus。 The transcendental principle of the complete
determination of all things is therefore merely the representation
of the sum…total of all reality； it is not a conception which is the
genus of all predicates under itself； but one which comprehends them
all within itself。 The complete determination of a thing is
consequently based upon the limitation of this total of reality； so
much being predicated of the thing； while all that remains over is
excluded… a procedure which is in exact agreement with that of the
disjunctive syllogism and the determination of the objects in the
conclusion by one of the members of the division。 It follows that
reason； in laying the transcendental