of the content of the idea into an ideal, as an individual being, is a step perfectly unauthorized. Nay, more, we are not even called upon to assume the possibility of such an hypothesis, as none of the deductions drawn from such an ideal would affect the complete determination of things in general—for the sake of which alone is the idea necessary.
It is not sufficient to circumscribe the procedure and the dialectic of reason; we must also endeavour to discover the sources of this dialectic, that we may have it in our power to give a rational explanation of this illusion, as a phenomenon of the human mind. For the ideal, of which we are at present speaking, is based, not upon an arbitrary, but upon a natural, idea. The question hence arises: How happens it that reason regards the possibility of all things as deduced from a single possibility, that, to wit, of the highest reality, and presupposes this as existing in an individual and primal being?
The answer is ready; it is at once presented by the procedure of transcendental analytic. The possibility of sensuous objects is a relation of these objects to thought, in which something (the empirical form) may be cogitated a priori; while that which constitutes the matter—the reality of the phenomenon (that element which corresponds to sensation)—must be given from without, as otherwise it could not even be cogitated by, nor could its possibility be presentable to the mind. Now, a sensuous object is completely determined, when it has been compared with all phenomenal predicates, and represented by means of these either positively or negatively. But, as that which constitutes the thing itself—the real in a phenomenon, must be given, and that, in which the real of all phenomena is given, is experience, one, sole, and all-embracing- the material of the possibility of all sensuous objects must be presupposed as given in a whole, and it is upon the limitation of this whole that the possibility of all empirical objects, their distinction from each other and their complete determination, are based. Now, no other objects are presented to us besides sensuous objects, and these can be given only in connection with a possible experience; it follows that a thing is not an object to us, unless it presupposes the whole or sum-total of empirical reality as the condition
