suppressed. If this were not the case, we should have found in the world of phænomena the highest ground or condition of unity—which is impossible, according to the second regulative principle. It follows, that matter, and, in general, all that forms part of the world of sense, cannot be a necessary primal being, nor even a principle of empirical unity, but that this being or principle must have its place assigned without the world. And, in this way, we can proceed in perfect confidence to deduce the phænomena of the world and their existence from other phænomena, just as if there existed no necessary being; and we can at the same time, strive without ceasing towards the attainment of completeness for our deduction, just as if such a being—the supreme condition of all existences—were presupposed by the mind.
These remarks will have made it evident to the reader that the ideal of the Supreme Being, far from being an enouncement of the existence of a being in itself necessary, is nothing more than a regulative principle of reason, requiring us to regard all connection existing between phænomena as if it had its origin from an all-sufficient necessary cause, and basing upon this the rule of a systematic and necessary unity in the explanation of phænomena. We cannot, at the same time, avoid regarding, by a transcendental subreptio, this formal principle as constitutive, and hypostatising this unity. Precisely similar is the case with our notion of space. Space is the primal condition of all forms, which are properly just so many different limitations of it; and thus, although it is merely a principle of sensibility, we cannot help regarding it as an absolutely necessary and self-subsistent thing—as an object given à priori in itself. In the same way, it is quite natural that, as the systematic unity of nature cannot be established as a principle for the empirical employment of reason, unless it is based upon the idea of an ens realissimum, as the supreme cause, we should regard this idea as a real object, and this object, in its character of supreme condition, as absolutely necessary, and that in this way a regulative should be transformed into a constitutive principle. This interchange becomes evident when I regard this supreme being, which, relatively to the world, was absolutely (unconditionally) necessary, as a thing per se. In this case, I find it impossible to represent this necessity in or by any conception, and it
