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something； on which the supreme and necessary unity of all
experience is based。 This something we cannot； following the analogy
of a real substance； cogitate otherwise than as the cause of all
things operating in accordance with rational laws； if we regard it
as an individual object； although we should rest contented with the
idea alone as a regulative principle of reason； and make no attempt at
pleting the sum of the conditions imposed by thought。 This
attempt is； indeed； inconsistent with the grand aim of plete
systematic unity in the sphere of cognition… a unity to which no
bounds are set by reason。
Hence it happens that； admitting a divine being； I can have no
conception of the internal possibility of its perfection； or of the
necessity of its existence。 The only advantage of this admission is
that it enables me to answer all other questions relating to the
contingent； and to give reason the most plete satisfaction as
regards the unity which it aims at attaining in the world of
experience。 But I cannot satisfy reason with regard to this hypothesis
itself； and this proves that it is not its intelligence and insight
into the subject； but its speculative interest alone which induces
it to proceed from a point lying far beyond the sphere of our
cognition； for the purpose of being able to consider all objects as
parts of a systematic whole。
Here a distinction presents itself； in regard to the way in which we
may cogitate a presupposition… a distinction which is somewhat subtle；
but of great importance in transcendental philosophy。 I may have
sufficient grounds to admit something； or the existence of
something； in a relative point of view （suppositio relativa）；
without being justified in admitting it in an absolute sense
（suppositio absoluta）。 This distinction is undoubtedly requisite； in
the case of a regulative principle； the necessity of which we
recognize； though we are ignorant of the source and cause of that
necessity； and which we assume to be based upon some ultimate
ground； for the purpose of being able to cogitate the universality
of the principle in a more determinate way。 For example； I cogitate
the existence of a being corresponding to a pure transcendental
idea。 But I cannot admit that this being exists absolutely and in
itself； because all of the conceptions by which I can cogitate an
object in a determinate manner fall short of assuring me of its
existence； nay； the conditions of the objective validity of my
conceptions are excluded by the idea… by the very fact of its being an
idea。 The conceptions of reality； substance； causality； nay； even that
of necessity in existence； have no significance out of the sphere of
empirical cognition； and cannot； beyond that sphere； determine any
object。 They may； accordingly； be employed to explain the
possibility of things in the world of sense； but they are utterly
inadequate to explain the possibility of the universe itself
considered as a whole； because in this case the ground of
explanation must lie out of and beyond the world； and cannot；
therefore； be an object of possible experience。 Now； I may admit the
existence of an inprehensible being of this nature… the object of a
mere idea； relatively to the world of sense； although I have no ground
to admit its existence absolutely and in itself。 For if an idea
（that of a systematic and plete unity； of which I shall presently
speak more particularly） lies at the foundation of the most extended
empirical employment of reason； and if this idea cannot be
adequately represented in concreto； although it is indispensably
necessary for the approximation of empirical unity to the highest
possible degree… I am not only authorized； but pelled； to realize
this idea； that is； to posit a real object corresponding thereto。
But I cannot profess to know this object； it is to me merely a
something； to which； as the ground of systematic unity in cognition； I
attribute such properties as are analogous to the conceptions employed
by the understanding in the sphere of experience。 Following the
analogy of the notions of reality； substance； causality； and
necessity； I cogitate a being； which possesses all these attributes in
the highest degree； and； as this idea is the offspring of my reason
alone； I cogitate this being as self…subsistent reason； and as the
cause of the universe operating by means of ideas of the greatest
possible harmony and unity。 Thus I abstract all conditions that
would limit my idea； solely for the purpose of rendering systematic
unity possible in the world of empirical diversity； and thus
securing the widest possible extension for the exercise of reason in
that sphere。 This I am enabled to do； by regarding all connections and
relations in the world of sense； as if they were the dispositions of a
supreme reason； of which our reason is but a faint image。 I then
proceed to cogitate this Supreme Being by conceptions which have；
properly； no meaning or application； except in the world of sense。 But
as I am authorized to employ the transcendental hypothesis of such a
being in a relative respect alone； that is； as the substratum of the
greatest possible unity in experience… I may attribute to a being
which I regard as distinct from the world； such properties as belong
solely to the sphere of sense and experience。 For I do not desire； and
am not justified in desiring； to cognize this object of my idea； as it
exists in itself； for I possess no conceptions sufficient for or task；
those of reality； substance； causality； nay； even that of necessity in
existence； losing all significance； and being merely the signs of
conceptions； without content and without applicability； when I attempt
to carry them beyond the limits of the world of sense。 I cogitate
merely the relation of a perfectly unknown being to the greatest
possible systematic unity of experience； solely for the purpose of
employing it as the schema of the regulative principle which directs
reason in its empirical exercise。
It is evident； at the first view； that we cannot presuppose the
reality of this transcendental object； by means of the conceptions
of reality； substance； causality