object for the pure understanding. But the transcendental object, which is the foundation of the phenomenon which we call matter, is a mere nescio quid, the nature of which we could not understand, even though someone were found able to tell us. For we can understand nothing that does not bring with it something in intuition corresponding to the expressions employed. If, by the complaint of being unable to perceive the internal nature of things, it is meant that we do not comprehend by the pure understanding what the things which appear to us may be in themselves, it is a silly and unreasonable complaint; for those who talk thus really desire that we should be able to cognize, consequently to intuite, things without senses, and therefore wish that we possessed a faculty of cognition perfectly different from the human faculty, not merely in degree, but even as regards intuition and the mode thereof, so that thus we should not be men, but belong to a class of beings, the possibility of whose existence, much less their nature and constitution, we have no means of cognizing. By observation and analysis of phenomena we penetrate into the interior of nature, and no one can say what progress this knowledge may make in time. But those transcendental questions which pass beyond the limits of nature, we could never answer, even although all nature were laid open to us, because we have not the power of observing our own mind with any other intuition than that of our internal sense. For herein lies the mystery of the origin and source of our faculty of sensibility. Its application to an object, and the transcendental ground of this unity of subjective and objective, lie too deeply concealed for us, who cognize ourselves only through the internal sense, consequently as phenomena, to be able to discover in our existence anything but phenomena, the non-sensuous cause of which we at the same time earnestly desire to penetrate to.
The great utility of this critique of conclusions arrived at by the processes of mere reflection consists in its clear demonstration of the nullity of all conclusions respecting objects which are compared with each other in the understanding alone, while it at the same time confirms what we particularly insisted on, namely, that, although phenomena are not included as things in themselves among the objects of the pure understanding, they are nevertheless the only things by which our cognition
