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more certain the validity of your idea。 But； as the whole aim of
this regulative principle was the discovery of a necessary and
systematic unity in nature； we have； in so far as we attain this； to
attribute our success to the idea of a Supreme Being； while； at the
same time； we cannot； without involving ourselves in contradictions；
overlook the general laws of nature； as it was in reference to them
alone that this idea was employed。 We cannot； I say； overlook the
general laws of nature； and regard this conformity to aims
observable in nature as contingent or hyperphysical in its origin；
inasmuch as there is no ground which can justify us in the admission
of a being with such properties distinct from and above nature。 All
that we are authorized to assert is that this idea may be employed
as a principle； and that the properties of the being which is
assumed to correspond to it may be regarded as systematically
connected in analogy with the causal determination of phenomena。
For the same reasons we are justified in introducing into the idea
of the supreme cause other anthropomorphic elements （for without these
we could not predicate anything of it）； we may regard it as
allowable to cogitate this cause as a being with understanding； the
feelings of pleasure and displeasure； and faculties of desire and will
corresponding to these。 At the same time； we may attribute to this
being infinite perfection… a perfection which necessarily transcends
that which our knowledge of the order and design in the world
authorize us to predicate of it。 For the regulative law of
systematic unity requires us to study nature on the supposition that
systematic and final unity in infinitum is everywhere discoverable；
even in the highest diversity。 For； although we may discover little of
this cosmical perfection； it belongs to the legislative prerogative of
reason to require us always to seek for and to expect it； while it
must always be beneficial to institute all inquiries into nature in
accordance with this principle。 But it is evident that； by this idea
of a supreme author of all； which I place as the foundation of all
inquiries into nature； I do not mean to assert the existence of such a
being； or that I have any knowledge of its existence； and；
consequently； I do not really deduce anything from the existence of
this being； but merely from its idea； that is to say； from the
nature of things in this world； in accordance with this idea。 A
certain dim consciousness of the true use of this idea seems to have
dictated to the philosophers of all times the moderate language used
by them regarding the cause of the world。 We find them employing the
expressions wisdom and care of nature； and divine wisdom； as
synonymous… nay； in purely speculative discussions； preferring the
former； because it does not carry the appearance of greater
pretensions than such as we are entitled to make； and at the same time
directs reason to its proper field of action… nature and her
phenomena。
Thus； pure reason； which at first seemed to promise us nothing
less than the extension of our cognition beyond the limits of
experience； is found； when thoroughly examined； to contain nothing but
regulative principles； the virtue and function of which is to
introduce into our cognition a higher degree of unity than the
understanding could of itself。 These principles； by placing the goal
of all our struggles at so great a distance； realize for us the most
thorough connection between the different parts of our cognition；
and the highest degree of systematic unity。 But； on the other hand； if
misunderstood and employed as constitutive principles of
transcendent cognition； they become the parents of illusions and
contradictions； while pretending to introduce us to new regions of
knowledge。
Thus all human cognition begins with intuitions； proceeds from
thence to conceptions； and ends with ideas。 Although it possesses；
in relation to all three elements； a priori sources of cognition；
which seemed to transcend the limits of all experience； a
thoroughgoing criticism demonstrates that speculative reason can
never； by the aid of these elements； pass the bounds of possible
experience； and that the proper destination of this highest faculty of
cognition is to employ all methods； and all the principles of these
methods； for the purpose of penetrating into the innermost secrets
of nature； by the aid of the principles of unity （among all kinds of
which teleological unity is the highest）； while it ought not to
attempt to soar above the sphere of experience； beyond which there
lies nought for us but the void inane。 The critical examination； in
our Transcendental Analytic； of all the propositions which professed
to extend cognition beyond the sphere of experience； completely
demonstrated that they can only conduct us to a possible experience。
If we were not distrustful even of the clearest abstract theorems；
if we were not allured by specious and inviting prospects to escape
from the constraining power of their evidence； we might spare
ourselves the laborious examination of all the dialectical arguments
which a transcendent reason adduces in support of its pretensions； for
we should know with the most complete certainty that； however honest
such professions might be； they are null and valueless； because they
relate to a kind of knowledge to which no man can by any possibility
attain。 But； as there is no end to discussion； if we cannot discover
the true cause of the illusions by which even the wisest are deceived；
and as the analysis of all our transcendent cognition into its
elements is of itself of no slight value as a psychological study；
while it is a duty incumbent on every philosopher… it was found
necessary to investigate the dialectical procedure of reason in its
primary sources。 And as the inferences of which this dialectic is
the parent are not only deceitful； but naturally possess a profound
interest for humanity； it was advisable at the same time； to give a
full account of the momenta of this dialectical procedure； and to
deposit it in the archives of human reason； as a warning to all future
metaphysicians to avoid these causes of speculative error。
METHOD
II。
TRANSCENDENTAL DOCTRINE OF METHOD。
If we regard the sum of the cognition of pure speculative reason
as an edifice； the idea of which； at least； exists in the human
mind； it may be said that we have in the Transcendental Doctrine of
Elements examined the materials and determined to what edifice these
belong； and what its height and stability。 We have found； indeed；
that； although we had purposed to build for ourselves a tower which
should reach to Heaven； the supply of materials sufficed merely for
a habitation； which was spacious enough for all terrestrial
purposes； and high enough to enable us to survey the level plain of
experience； but that the bold undertaking designe