For the same reasons we are justified in introducing into the idea of the supreme cause other anthropomorphic elements (for without these we could not predicate anything of it); we may regard it as allowable to cogitate this cause as a being with understanding, the feelings of pleasure and displeasure, and faculties of desire and will corresponding to these.At the same time, we may attribute to this being infinite perfection- a perfection which necessarily transcends that which our knowledge of the order and design in the world authorize us to predicate of it.For the regulative law of systematic unity requires us to study nature on the supposition that systematic and final unity in infinitum is everywhere discoverable, even in the highest diversity.For, although we may discover little of this cosmical perfection, it belongs to the legislative prerogative of reason to require us always to seek for and to expect it; while it must always be beneficial to institute all inquiries into nature in accordance with this principle.But it is evident that, by this idea of a supreme author of all, which I place as the foundation of all inquiries into nature, I do not mean to assert the existence of such a being, or that I have any knowledge of its existence; and, consequently, I do not really deduce anything from the existence of this being, but merely from its idea, that is to say, from the nature of things in this world, in accordance with this idea.Acertain dim consciousness of the true use of this idea seems to have dictated to the philosophers of all times the moderate language used by them regarding the cause of the world.We find them employing the expressions wisdom and care of nature, and divine wisdom, as synonymous- nay, in purely speculative discussions, preferring the former, because it does not carry the appearance of greater pretensions than such as we are entitled to make, and at the same time directs reason to its proper field of action- nature and her phenomena.
Thus, pure reason, which at first seemed to promise us nothing less than the extension of our cognition beyond the limits of experience, is found, when thoroughly examined, to contain nothing but regulative principles, the virtue and function of which is to introduce into our cognition a higher degree of unity than the understanding could of itself.These principles, by placing the goal of all our struggles at so great a distance, realize for us the most thorough connection between the different parts of our cognition, and the highest degree of systematic unity.But, on the other hand, if misunderstood and employed as constitutive principles of transcendent cognition, they become the parents of illusions and contradictions, while pretending to introduce us to new regions of knowledge.
Thus all human cognition begins with intuitions, proceeds from thence to conceptions, and ends with ideas.Although it possesses, in relation to all three elements, a priori sources of cognition, which seemed to transcend the limits of all experience, a thoroughgoing criticism demonstrates that speculative reason can never, by the aid of these elements, pass the bounds of possible experience, and that the proper destination of this highest faculty of cognition is to employ all methods, and all the principles of these methods, for the purpose of penetrating into the innermost secrets of nature, by the aid of the principles of unity (among all kinds of which teleological unity is the highest), while it ought not to attempt to soar above the sphere of experience, beyond which there lies nought for us but the void inane.The critical examination, in our Transcendental Analytic, of all the propositions which professed to extend cognition beyond the sphere of experience, completely demonstrated that they can only conduct us to a possible experience.
If we were not distrustful even of the clearest abstract theorems, if we were not allured by specious and inviting prospects to escape from the constraining power of their evidence, we might spare ourselves the laborious examination of all the dialectical arguments which a transcendent reason adduces in support of its pretensions; for we should know with the most complete certainty that, however honest such professions might be, they are null and valueless, because they relate to a kind of knowledge to which no man can by any possibility attain.But, as there is no end to discussion, if we cannot discover the true cause of the illusions by which even the wisest are deceived, and as the analysis of all our transcendent cognition into its elements is of itself of no slight value as a psychological study, while it is a duty incumbent on every philosopher- it was found necessary to investigate the dialectical procedure of reason in its primary sources.And as the inferences of which this dialectic is the parent are not only deceitful, but naturally possess a profound interest for humanity, it was advisable at the same time, to give a full account of the momenta of this dialectical procedure, and to deposit it in the archives of human reason, as a warning to all future metaphysicians to avoid these causes of speculative error.
METHOD
II.
TRANSCENDENTAL DOCTRINE OF METHOD.