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2。 A speculative interest of reason manifests itself on this side。
For； if we take the transcendental ideas and employ them in the manner
which the thesis directs； we can exhibit pletely a priori the
entire chain of conditions； and understand the derivation of the
conditioned… beginning from the unconditioned。 This the antithesis
does not do； and for this reason does not meet with so wele a
reception。 For it can give no answer to our question respecting the
conditions of its synthesis… except such as must be supplemented by
another question； and so on to infinity。 According to it； we must rise
from a given beginning to one still higher； every part conducts us
to a still smaller one； every event is preceded by another event which
is its cause； and the conditions of existence rest always upon other
and still higher conditions； and find neither end nor basis in some
self…subsistent thing as the primal being。
3。 This side has also the advantage of popularity； and this
constitutes no small part of its claim to favour。 The mon
understanding does not find the least difficulty in the idea of the
unconditioned beginning of all synthesis… accustomed； as it is； rather
to follow our consequences than to seek for a proper basis for
cognition。 In the conception of an absolute first； moreover… the
possibility of which it does not inquire into… it is highly
gratified to find a firmly…established point of departure for its
attempts at theory； while in the restless and continuous ascent from
the conditioned to the condition； always with one foot in the air；
it can find no satisfaction。
On the side of the antithesis； or Empiricism； in the determination
of the cosmological ideas：
1。 We cannot discover any such practical interest arising from
pure principles of reason as morality and religion present。 On the
contrary； pure empiricism seems to empty them of all their power and
influence。 If there does not exist a Supreme Being distinct from the
world… if the world is without beginning； consequently without a
Creator… if our wills are not free； and the soul is divisible and
subject to corruption just like matter… the ideas and principles of
morality lose all validity and fall with the transcendental ideas
which constituted their theoretical support。
2。 But empiricism； in pensation； holds out to reason； in its
speculative interests； certain important advantages； far exceeding any
that the dogmatist can promise us。 For； when employed by the
empiricist； understanding is always upon its proper ground of
investigation… the field of possible experience； the laws of which
it can explore； and thus extend its cognition securely and with
clear intelligence without being stopped by limits in any direction。
Here can it and ought it to find and present to intuition its proper
object… not only in itself； but in all its relations； or； if it employ
conceptions； upon this ground it can always present the
corresponding images in clear and unmistakable intuitions。 It is quite
unnecessary for it to renounce the guidance of nature； to attach
itself to ideas； the objects of which it cannot know； because； as mere
intellectual entities； they cannot be presented in any intuition。 On
the contrary； it is not even permitted to abandon its proper
occupation； under the pretence that it has been brought to a
conclusion （for it never can be）； and to pass into the region of
idealizing reason and transcendent conceptions； which it is not
required to observe and explore the laws of nature； but merely to
think and to imagine… secure from being contradicted by facts； because
they have not been called as witnesses； but passed by； or perhaps
subordinated to the so…called higher interests and considerations of
pure reason。
Hence the empiricist will never allow himself to accept any epoch of
nature for the first… the absolutely primal state； he will not believe
that there can be limits to his outlook into her wide domains； nor
pass from the objects of nature； which he can satisfactorily explain
by means of observation and mathematical thought… which he can
determine synthetically in intuition； to those which neither sense nor
imagination can ever present in concreto； he will not concede the
existence of a faculty in nature； operating independently of the
laws of nature… a concession which would introduce uncertainty into
the procedure of the understanding； which is guided by necessary
laws to the observation of phenomena； nor； finally； will he permit
himself to seek a cause beyond nature； inasmuch as we know nothing but
it； and from it alone receive an objective basis for all our
conceptions and instruction in the unvarying laws of things。
In truth； if the empirical philosopher had no other purpose in the
establishment of his antithesis than to check the presumption of a
reason which mistakes its true destination； which boasts of its
insight and its knowledge； just where all insight and knowledge
cease to exist； and regards that which is valid only in relation to
a practical interest； as an advancement of the speculative interests
of the mind （in order； when it is convenient for itself； to break
the thread of our physical investigations； and； under pretence of
extending our cognition； connect them with transcendental ideas； by
means of which we really know only that we know nothing）… if； I say；
the empiricist rested satisfied with this benefit； the principle
advanced by him would be a maxim remending moderation in the
pretensions of reason and modesty in its affirmations； and at the same
time would direct us to the right mode of extending the province of
the understanding； by the help of the only true teacher； experience。
In obedience to this advice； intellectual hypotheses and faith would
not be called in aid of our practical interests； nor should we
introduce them under the pompous titles of science and insight。 For
speculative cognition cannot find an objective basis any other where
than in experience； and； when we overstep its limits our synthesis；
which requires ever new cognitions independent of experience； has no
substratum of intuition upon which to build。
But if… as often