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would　certainly　be　the　case　with　contingent　things；　but　it　cannot　be
with　mere　representations　of　things；　the　contingency　of　which　is
itself　merely　a　phenomenon　and　can　relate　to　no　other　regress　than
that　which　determines　phenomena；　that　is；　the　empirical。　But　to
cogitate　an　intelligible　ground　of　phenomena；　as　free；　moreover；
from　the　contingency　of　the　latter；　conflicts　neither　with　the
unlimited　nature　of　the　empirical　regress；　nor　with　the　plete
contingency　of　phenomena。　And　the　demonstration　of　this　was　the　only
thing　necessary　for　the　solution　of　this　apparent　antinomy。　For　if　the
condition　of　every　conditioned…　as　regards　its　existence…　is　sensuous；
and　for　this　reason　a　part　of　the　same　series；　it　must　be　itself
conditioned；　as　was　shown　in　the　antithesis　of　the　fourth　antinomy。
The　embarrassments　into　which　a　reason；　which　postulates　the
unconditioned；　necessarily　falls；　must；　therefore；　continue　to
exist；　or　the　unconditioned　must　be　placed　in　the　sphere　of　the
intelligible。　In　this　way；　its　necessity　does　not　require；　nor　does　it
even　permit；　the　presence　of　an　empirical　condition：　and　it　is；
consequently；　unconditionally　necessary。
　　The　empirical　employment　of　reason　is　not　affected　by　the　assumption
of　a　purely　intelligible　being；　it　continues　its　operations　on　the
principle　of　the　contingency　of　all　phenomena；　proceeding　from
empirical　conditions　to　still　higher　and　higher　conditions；　themselves
empirical。　just　as　little　does　this　regulative　principle　exclude　the
assumption　of　an　intelligible　cause；　when　the　question　regards
merely　the　pure　employment　of　reason…　in　relation　to　ends　or　aims。
For；　in　this　case；　an　intelligible　cause　signifies　merely　the
transcendental　and　to　us　unknown　ground　of　the　possibility　of　sensuous
phenomena；　and　its　existence；　necessary　and　independent　of　all
sensuous　conditions；　is　not　inconsistent　with　the　contingency　of
phenomena；　or　with　the　unlimited　possibility　of　regress　which　exists
in　the　series　of　empirical　conditions。

　　　　　　　Concluding　Remarks　on　the　Antinomy　of　Pure　Reason。

　　So　long　as　the　object　of　our　rational　conceptions　is　the　totality　of
conditions　in　the　world　of　phenomena；　and　the　satisfaction；　from
this　source；　of　the　requirements　of　reason；　so　long　are　our　ideas
transcendental　and　cosmological。　But　when　we　set　the　unconditioned…
which　is　the　aim　of　all　our　inquiries…　in　a　sphere　which　lies　out　of
the　world　of　sense　and　possible　experience；　our　ideas　bee
transcendent。　They　are　then　not　merely　serviceable　towards　the
pletion　of　the　exercise　of　reason　（which　remains　an　idea；　never
executed；　but　always　to　be　pursued）；　they　detach　themselves　pletely
from　experience　and　construct　for　themselves　objects；　the　material
of　which　has　not　been　presented　by　experience；　and　the　objective
reality　of　which　is　not　based　upon　the　pletion　of　the　empirical
series；　but　upon　pure　a　priori　conceptions。　The　intelligible　object　of
these　transcendent　ideas　may　be　conceded；　as　a　transcendental
object。　But　we　cannot　cogitate　it　as　a　thing　determinable　by　certain
distinct　predicates　relating　to　its　internal　nature；　for　it　has　no
connection　with　empirical　conceptions；　nor　are　we　justified　in
affirming　the　existence　of　any　such　object。　It　is；　consequently；　a
mere　product　of　the　mind　alone。　Of　all　the　cosmological　ideas；
however；　it　is　that　occasioning　the　fourth　antinomy　which　pels　us
to　venture　upon　this　step。　For　the　existence　of　phenomena；　always
conditioned　and　never　self…subsistent；　requires　us　to　look　for　an
object　different　from　phenomena…　an　intelligible　object；　with　which
all　contingency　must　cease。　But；　as　we　have　allowed　ourselves　to
assume　the　existence　of　a　self…subsistent　reality　out　of　the　field
of　experience；　and　are　therefore　obliged　to　regard　phenomena　as　merely
a　contingent　mode　of　representing　intelligible　objects　employed　by
beings　which　are　themselves　intelligences…　no　other　course　remains　for
us　than　to　follow　an　alogy　and　employ　the　same　mode　in　forming　some
conception　of　intelligible　things；　of　which　we　have　not　the　least
knowledge；　which　nature　taught　us　to　use　in　the　formation　of　empirical
conceptions。　Experience　made　us　acquainted　with　the　contingent。　But　we
are　at　present　engaged　in　the　discussion　of　things　which　are　not
objects　of　experience；　and　must；　therefore；　deduce　our　knowledge　of
them　from　that　which　is　necessary　absolutely　and　in　itself；　that　is；
from　pure　conceptions。　Hence　the　first　step　which　we　take　out　of　the
world　of　sense　obliges　us　to　begin　our　system　of　new　cognition　with
the　investigation　of　a　necessary　being；　and　to　deduce　from　our
conceptions　of　it　all　our　conceptions　of　intelligible　things。　This
we　propose　to　attempt　in　the　following　chapter。
　　　　　　　　　　　CHAPTER　III。　The　Ideal　of　Pure　Reason。

　　　　　　　　　　　　SECTION　I。　Of　the　Ideal　in　General。

　　We　have　seen　that　pure　conceptions　do　not　present　objects　to　the
mind；　except　under　sensuous　conditions；　because　the　conditions　of
objective　reality　do　not　exist　in　these　conceptions；　which　contain；　in
fact；　nothing　but　the　mere　form　of　thought。　They　may；　however；　when
applied　to　phenomena；　be　presented　in　concreto；　for　it　is　phenomena
that　present　to　them　the　materials　for　the　formation　of　empirical
conceptions；　which　are　nothing　more　than　concrete　forms　of　the
conceptions　of　the　understanding。　But　ideas　are　still　further
removed　from　objective　reality　than　categories；　for　no　phenomenon
can　ever　present　them　to　the　human　mind　in　concreto。　They　contain　a
certain　perfection；　attainable　by　no　possible　empirical　cognition；　and
they　give　to　reason　a　systematic　unity；　to　which　the　unity　of
experience　attempts　to　approximate；　but　can　never　pletely　attain。
　　But　still　further　removed　than　the　idea　from　objective　reality　is
the　Ideal；　by　which　term　I　understand　the　idea；　not　in　concreto；　but
in　individuo…　as　an　individual　thing；　determinable　or　determined　by
the　idea　alone。　The　idea　of　humanity　in　its　plete　perfection
supposes　not　only　the　advancement　of　all　the　powers　and　faculties；
which　constitute　our　conception　of　human　nature；　to　a　plete
attainment　of　their　final　aims；　but　also　everything　which　is　requisite
for　the　plete　determination　of　the　idea；　for　of　all　contradictory
predicates；　only　one　can　conform　with　the　idea　of　the　perfect　man。
What　I　have　termed　an　ideal　was　in　Plato's　philosophy　an　idea　of　the
divine　mind…　an　individual　object　present　to　its　pure　intuition；　the
most　perfect　of　every　kind　of　possible　beings；　and　the　archetype　of
all　phenomenal　existences。
　　Without　rising　to　these　speculative　heights；　we　are　bound　to　confess
that　human　reason　contains　not　only　ideas；　but　ideals；　which
possess；　not；　like　those　of　Plato；　creative；　but　certainly　practical
power…　as　regulative　principles；　and　form　the　basis　of　the
perfectibility　of　certain　actions。　Moral　conceptions　are　not　perfectly
pure　conceptions　of　reason；　because　an　empirical　element…　of
pleasure　or　pain…　lies　at　the　foundation　of　them。　In　relation；
however；　to　the　principle；　whereby　reason　sets　bounds　to　a　freedom
which　is　in　itself　without　law；　and　consequently　when　we　attend　merely
to　their　form；　they　may　be　considered　as　pure　conceptions　of　reason。
Virtue　and　wisdom　in　their　perfect　purity　are　ideas。　But　the　wise
man　of　the　Stoics　is　an　ideal；　that　is　to　say；　a　human　being
existing　only　in　thought　and　in　plete　conformity　with　the　idea　of
wisdom。　As　the　idea　provides　a　rule；　so　the　ideal　serves　as　an
archetype　for　the　perfect　and　plete　determination　of　the　copy。　Thus
the　conduct　of　this　wise　and　divine　man　serves　us　as　a　standard　of
action；　with　which　we　may　pare　and　judge　ourselves；　which　may
help　us　to　reform　ourselves；　although　the　perfection　it　demands　can
never　be　attained　by　us。　Although　we　cannot　concede　objective
reality　to　these　ideals；　they　are　not　to　be　considered　as　chimeras；　on
the　contrary；　they　provide　reason　with　a　standard；　which　enables　it　to
estimate；　by　parison；　the　degree　of　inpleteness　in　the　objects
presented　to　it。　But　to　aim　at　realizing　the　ideal　in　an　example　in
the　world　of　experience…　to　describe；　for　instance；　the　character　of
the　perfectly　wise　man　in　a　romance…　is　impracticable。　Nay　more；　there
is　something　absurd　in　the　attempt；　and　the　result　must　be　little
edifying；　as　the　natural　limitations；　which　are　continually　breaking
in　upon　the　perfection　and　pleteness　of　the　idea；　destroy　the
illusion　in　the　story　and　throw　an　air　of　suspicion　even　on　what　is
good　in　the　idea；　which　hence　appears　fictitious　and　unreal。
　　Such　is　the　constitution　of　the　ideal　of　reason；　which　is　always
based　upon　determinate　conceptions；　and　serves　as　a　rule　and　a　model
for　limitation　or　of　criticism。　Very　different　is　the　nature　of　the
ideals　of　the　imagination。　Of　these　it　is　impossible　to　present　an
intelligible　conception；　they　are　a　kind　of　monogram；　drawn
according　to　no　determinate　rule；　and　forming　rather　a　vague
picture…　the　production　of　many　diverse　experiences…　than　a
determinate　image。　Such　are　the　ideals　which　painters　and
physiognomists　profess　to　have　in　their　minds；　and　which　can　serve
neither　as　a　model　for　production　nor　as　a　standard　for
appreciation。　They　may　be　termed；　though　imprope