d of nature. Reason goes its way in the empirical world, and follows, too, its peculiar path in the sphere of the transcendental.
The sensuous world contains nothing but phenomena, which are mere representations, and always sensuously conditioned; things in themselves are not, and cannot be, objects to us. It is not to be wondered at, therefore, that we are not justified in leaping from some member of an empirical series beyond the world of sense, as if empirical representations were things in themselves, existing apart from their transcendental ground in the human mind, and the cause of whose existence may be sought out of the empirical series. This would certainly be the case with contingent things; but it cannot be with mere representations of things, the contingency of which is itself merely a phenomenon and can relate to no other regress than that which determines phenomena, that is, the empirical. But to cogitate an intelligible ground of phenomena, as free, moreover, from the contingency of the latter, conflicts neither with the unlimited nature of the empirical regress, nor with the complete contingency of phenomena. And the demonstration of this was the only thing necessary for the solution of this apparent antinomy. For if the condition of every conditioned—as regards its existence—is sensuous, and for this reason a part of the same series, it must be itself conditioned, as was shown in the antithesis of the fourth antinomy. The embarrassments into which a reason, which postulates the unconditioned, necessarily falls, must, therefore, continue to exist; or the unconditioned must be placed in the sphere of the intelligible. In this way, its necessity does not require, nor does it even permit, the presence of an empirical condition: and it is, consequently, unconditionally necessary.
The empirical employment of reason is not affected by the assumption of a purely intelligible being; it continues its operations on the principle of the contingency of all phenomena, proceeding from empirical conditions to still higher and higher conditions, themselves empirical. just as little does this regulative principle exclude the assumption of an intelligible cause, when the question regards merely the pure employment of reason—in relation to ends or aims. For, in this case, an intelligible cause signifies merely the
