this necessary being as purely intelligible and as existing entirely apart from the world of sense (as an ens extramundanum); for otherwise it would be subject to the phenomenal law of contingency and dependence.
In relation to the present problem, therefore, the regulative principle of reason is that everything in the sensuous world possesses an empirically conditioned existence—that no property of the sensuous world possesses unconditioned necessity—that we are bound to expect, and, so far as is possible, to seek for the empirical condition of every member in the series of conditions—and that there is no sufficient reason to justify us in deducing any existence from a condition which lies out of and beyond the empirical series, or in regarding any existence as independent and self-subsistent; although this should not prevent us from recognizing the possibility of the whole series being based upon a being which is intelligible, and for this reason free from all empirical conditions.
But it has been far from my intention, in these remarks, to prove the existence of this unconditioned and necessary being, or even to evidence the possibility of a purely intelligible condition of the existence or all sensuous phenomena. As bounds were set to reason, to prevent it from leaving the guiding thread of empirical conditions and losing itself in transcendent theories which are incapable of concrete presentation; so it was my purpose, on the other band, to set bounds to the law of the purely empirical understanding, and to protest against any attempts on its part at deciding on the possibility of things, or declaring the existence of the intelligible to be impossible, merely on the ground that it is not available for the explanation and exposition of phenomena. It has been shown, at the same time, that the contingency of all the phenomena of nature and their empirical conditions is quite consistent with the arbitrary hypothesis of a necessary, although purely intelligible condition, that no real contradiction exists between them and that, consequently, both may be true. The existence of such an absolutely necessary being may be impossible; but this can never be demonstrated from the universal contingency and dependence of sensuous phenomena, nor from the principle which forbids us to discontinue the series at some member of it, or to seek for its cause in some sphere of existence beyond the worl
