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of nature； and that reason does not in this case request； but
requires； although we are quite unable to determine the proper
limits of this unity。
If the diversity existing in phenomena… a diversity not of form （for
in this they may be similar） but of content… were so great that the
subtlest human reason could never by parison discover in them the
least similarity （which is not impossible）； in this case the logical
law of genera would be without foundation； the conception of a
genus； nay； all general conceptions would be impossible； and the
faculty of the understanding； the exercise of which is restricted to
the world of conceptions； could not exist。 The logical principle of
genera； accordingly； if it is to be applied to nature （by which I mean
objects presented to our senses）； presupposes a transcendental
principle。 In accordance with this principle； homogeneity is
necessarily presupposed in the variety of phenomena （although we are
unable to determine a priori the degree of this homogeneity）；
because without it no empirical conceptions； and consequently no
experience； would be possible。
The logical principle of genera； which demands identity in
phenomena； is balanced by another principle… that of species； which
requires variety and diversity in things； notwithstanding their
accordance in the same genus； and directs the understanding to
attend to the one no less than to the other。 This principle （of the
faculty of distinction） acts as a check upon the reason and reason
exhibits in this respect a double and conflicting interest… on the one
hand； the interest in the extent （the interest of generality） in
relation to genera； on the other； that of the content （the interest of
individuality） in relation to the variety of species。 In the former
case； the understanding cogitates more under its conceptions； in the
latter it cogitates more in them。 This distinction manifests itself
likewise in the habits of thought peculiar to natural philosophers；
some of whom… the remarkably speculative heads… may be said to be
hostile to heterogeneity in phenomena； and have their eyes always
fixed on the unity of genera； while others… with a strong empirical
tendency… aim unceasingly at the analysis of phenomena； and almost
destroy in us the hope of ever being able to estimate the character of
these according to general principles。
The latter mode of thought is evidently based upon a logical
principle； the aim of which is the systematic pleteness of all
cognitions。 This principle authorizes me； beginning at the genus； to
descend to the various and diverse contained under it； and in this way
extension； as in the former case unity； is assured to the system。
For if we merely examine the sphere of the conception which
indicates a genus； we cannot discover how far it is possible to
proceed in the division of that sphere； just as it is impossible； from
the consideration of the space occupied by matter； to determine how
far we can proceed in the division of it。 Hence every genus must
contain different species； and these again different subspecies； and
as each of the latter must itself contain a sphere （must be of a
certain extent； as a conceptus munis）； reason demands that no
species or sub…species is to be considered as the lowest possible。 For
a species or sub…species； being always a conception； which contains
only what is mon to a number of different things； does not
pletely determine any individual thing； or relate immediately to
it； and must consequently contain other conceptions； that is； other
sub…species under it。 This law of specification may be thus expressed：
entium varietates non temere sunt minuendae。
But it is easy to see that this logical law would likewise be
without sense or application； were it not based upon a
transcendental law of specification； which certainly does not
require that the differences existing phenomena should be infinite
in number； for the logical principle； which merely maintains the
indeterminateness of the logical sphere of a conception； in relation
to its possible division； does not authorize this statement； while
it does impose upon the understanding the duty of searching for
subspecies to every species； and minor differences in every
difference。 For； were there no lower conceptions； neither could
there be any higher。 Now the understanding cognizes only by means of
conceptions； consequently； how far soever it may proceed in
division； never by mere intuition； but always by lower and lower
conceptions。 The cognition of phenomena in their plete
determination （which is possible only by means of the understanding）
requires an unceasingly continued specification of conceptions； and
a progression to ever smaller differences； of which abstraction bad
been made in the conception of the species； and still more in that
of the genus。
This law of specification cannot be deduced from experience； it
can never present us with a principle of so universal an
application。 Empirical specification very soon stops in its
distinction of diversities； and requires the guidance of the
transcendental law； as a principle of the reason… a law which
imposes on us the necessity of never ceasing in our search for
differences； even although these may not present themselves to the
senses。 That absorbent earths are of different kinds could only be
discovered by obeying the anticipatory law of reason； which imposes
upon the understanding the task of discovering the differences
existing between these earths； and supposes that nature is richer in
substances than our senses would indicate。 The faculty of the
understanding belongs to us just as much under the presupposition of
differences in the objects of nature； as under the condition that
these objects are homogeneous； because we could not possess
conceptions； nor make any use of our understanding； were not the
phenomena included under these conceptions in some respects
dissimilar； as well as similar； in their character。
Reason thus prepares the sphere of the understanding for the
operations of this faculty： 1。 By the principle of the homogeneity
of the diverse in higher genera； 2。 By the princip