For accidents (in so far as they inhere in a substance) are co-ordinated with each other, and do not constitute a series.And, in relation to substance, they are not properly subordinated to it, but are the mode of existence of the substance itself.The conception of the substantial might nevertheless seem to be an idea of the transcendental reason.But, as this signifies nothing more than the conception of an object in general, which subsists in so far as we cogitate in it merely a transcendental subject without any predicates;and as the question here is of an unconditioned in the series of phenomena- it is clear that the substantial can form no member thereof.The same holds good of substances in community, which are mere aggregates and do not form a series.For they are not subordinated to each other as conditions of the possibility of each other; which, however, may be affirmed of spaces, the limits of which are never determined in themselves, but always by some other space.It is, therefore, only in the category of causality that we can find a series of causes to a given effect, and in which we ascend from the latter, as the conditioned, to the former as the conditions, and thus answer the question of reason.
Fourthly, the conceptions of the possible, the actual, and the necessary do not conduct us to any series- excepting only in so far as the contingent in existence must always be regarded as conditioned, and as indicating, according to a law of the understanding, a condition, under which it is necessary to rise to a higher, till in the totality of the series, reason arrives at unconditioned necessity.
There are, accordingly, only four cosmological ideas, corresponding with the four titles of the categories.For we can select only such as necessarily furnish us with a series in the synthesis of the manifold.
1
The absolute Completeness of the COMPOSITIONof the given totality of all phenomena.
2
The absolute Completeness of the DIVISIONof given totality in a phenomenon.
3
The absolute Completeness of the ORIGINATIONof a phenomenon.
4
The absolute Completeness of the DEPENDENCE of the EXISTENCEof what is changeable in a phenomenon.
We must here remark, in the first place, that the idea of absolute totality relates to nothing but the exposition of phenomena, and therefore not to the pure conception of a totality of things.
Phenomena are here, therefore, regarded as given, and reason requires the absolute completeness of the conditions of their possibility, in so far as these conditions constitute a series-consequently an absolutely (that is, in every respect) complete synthesis, whereby a phenomenon can be explained according to the laws of the understanding.
Secondly, it is properly the unconditioned alone that reason seeks in this serially and regressively conducted synthesis of conditions.
It wishes, to speak in another way, to attain to completeness in the series of premisses, so as to render it unnecessary to presuppose others.This unconditioned is always contained in the absolute totality of the series, when we endeavour to form a representation of it in thought.But this absolutely complete synthesis is itself but an idea; for it is impossible, at least before hand, to know whether any such synthesis is possible in the case of phenomena.When we represent all existence in thought by means of pure conceptions of the understanding, without any conditions of sensuous intuition, we may say with justice that for a given conditioned the whole series of conditions subordinated to each other is also given; for the former is only given through the latter.But we find in the case of phenomena a particular limitation of the mode in which conditions are given, that is, through the successive synthesis of the manifold of intuition, which must be complete in the regress.Now whether this completeness is sensuously possible, is a problem.But the idea of it lies in the reason- be it possible or impossible to connect with the idea adequate empirical conceptions.Therefore, as in the absolute totality of the regressive synthesis of the manifold in a phenomenon (following the guidance of the categories, which represent it as a series of conditions to a given conditioned) the unconditioned is necessarily contained- it being still left unascertained whether and how this totality exists; reason sets out from the idea of totality, although its proper and final aim is the unconditioned- of the whole series, or of a part thereof.
This unconditioned may be cogitated- either as existing only in the entire series, all the members of which therefore would be without exception conditioned and only the totality absolutely unconditioned- and in this case the regressus is called infinite; or the absolutely unconditioned is only a part of the series, to which the other members are subordinated, but which Is not itself submitted to any other condition.* In the former case the series is a parte priori unlimited (without beginning), that is, infinite, and nevertheless completely given.But the regress in it is never completed, and can only be called potentially infinite.In the second case there exists a first in the series.This first is called, in relation to past time, the beginning of the world; in relation to space, the limit of the world; in relation to the parts of a given limited whole, the ******; in relation to causes, absolute spontaneity (liberty); and in relation to the existence of changeable things, absolute physical necessity.