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of a cognition according to conceptions； and the syllogism itself is a
judgement which is determined a priori in the whole extent of its
condition。 The proposition： 〃Caius is mortal；〃 is one which may be
obtained from experience by the aid of the understanding alone； but my
wish is to find a conception which contains the condition under
which the predicate of this judgement is given… in this case； the
conception of man… and after subsuming under this condition； taken
in its whole extent （all men are mortal）； I determine according to
it the cognition of the object thought； and say： 〃Caius is mortal。〃
Hence； in the conclusion of a syllogism we restrict a predicate to a
certain object； after having thought it in the major in its whole
extent under a certain condition。 This complete quantity of the extent
in relation to such a condition is called universality
（universalitas）。 To this corresponds totality （universitas） of
conditions in the synthesis of intuitions。 The transcendental
conception of reason is therefore nothing else than the conception
of the totality of the conditions of a given conditioned。 Now as the
unconditioned alone renders possible totality of conditions； and；
conversely； the totality of conditions is itself always unconditioned；
a pure rational conception in general can be defined and explained
by means of the conception of the unconditioned； in so far as it
contains a basis for the synthesis of the conditioned。
To the number of modes of relation which the understanding cogitates
by means of the categories； the number of pure rational conceptions
will correspond。 We must therefore seek for； first； an unconditioned
of the categorical synthesis in a subject； secondly； of the
hypothetical synthesis of the members of a series； thirdly； of the
disjunctive synthesis of parts in a system。
There are exactly the same number of modes of syllogisms； each of
which proceeds through prosyllogisms to the unconditioned… one to
the subject which cannot be employed as predicate； another to the
presupposition which supposes nothing higher than itself； and the
third to an aggregate of the members of the complete division of a
conception。 Hence the pure rational conceptions of totality in the
synthesis of conditions have a necessary foundation in the nature of
human reason… at least as modes of elevating the unity of the
understanding to the unconditioned。 They may have no valid
application； corresponding to their transcendental employment； in
concreto； and be thus of no greater utility than to direct the
understanding how； while extending them as widely as possible； to
maintain its exercise and application in perfect consistence and
harmony。
But； while speaking here of the totality of conditions and of the
unconditioned as the common title of all conceptions of reason； we
again light upon an expression which we find it impossible to dispense
with； and which nevertheless； owing to the ambiguity attaching to it
from long abuse； we cannot employ with safety。 The word absolute is
one of the few words which； in its original signification； was
perfectly adequate to the conception it was intended to convey… a
conception which no other word in the same language exactly suits； and
the loss… or； which is the same thing； the incautious and loose
employment… of which must be followed by the loss of the conception
itself。 And； as it is a conception which occupies much of the
attention of reason； its loss would be greatly to the detriment of all
transcendental philosophy。 The word absolute is at present
frequently used to denote that something can be predicated of a
thing considered in itself and intrinsically。 In this sense absolutely
possible would signify that which is possible in itself （interne）…
which is； in fact； the least that one can predicate of an object。 On
the other hand； it is sometimes employed to indicate that a thing is
valid in all respects… for example； absolute sovereignty。 Absolutely
possible would in this sense signify that which is possible in all
relations and in every respect； and this is the most that can be
predicated of the possibility of a thing。 Now these significations
do in truth frequently coincide。 Thus； for example； that which is
intrinsically impossible； is also impossible in all relations； that
is； absolutely impossible。 But in most cases they differ from each
other toto caelo； and I can by no means conclude that； because a thing
is in itself possible； it is also possible in all relations； and
therefore absolutely。 Nay； more； I shall in the sequel show that
absolute necessity does not by any means depend on internal necessity；
and that； therefore； it must not be considered as synonymous with
it。 Of an opposite which is intrinsically impossible； we may affirm
that it is in all respects impossible； and that； consequently； the
thing itself； of which this is the opposite； is absolutely
necessary； but I cannot reason conversely and say； the opposite of
that which is absolutely necessary is intrinsically impossible； that
is； that the absolute necessity of things is an internal necessity。
For this internal necessity is in certain cases a mere empty word with
which the least conception cannot be connected； while the conception
of the necessity of a thing in all relations possesses very peculiar
determinations。 Now as the loss of a conception of great utility in
speculative science cannot be a matter of indifference to the
philosopher； I trust that the proper determination and careful
preservation of the expression on which the conception depends will
likewise be not indifferent to him。
In this enlarged signification； then； shall I employ the word
absolute； in opposition to that which is valid only in some particular
respect； for the latter is restricted by conditions； the former is
valid without any restriction whatever。
Now the transcendental conception of reason has for its object
nothing else than absolute totality in the synthesis of conditions and
does not rest satisfied till it has attained to the absolutely； that
is； in all respects and relations； unconditioned。 For pure reason
leaves to the understanding everything that immediately relates to the
object of intuition or rather to their synthesis in imagination。 The
former restricts itself to the absolute totality in the employment
of the conceptions of the understanding and aims at carrying out the
synthetical unity which is cogitated in the category； even to the
unconditioned。 This unity may hence be called the rational unity of
phenomena； as the other； which the category expresses； may be termed
the unity of the understanding。 Reason； therefore； has an immediate
relation to the use of the understanding； not indeed in so far as
the latter contains the ground of possible experience （for the
conception of the absolute totality of conditions is not a
conception that can be employed in experience； because no experience
is unconditioned）； but