APPENDIX.
Of the Regulative Employment of the Ideas of Pure Reason.
The result of all the dialectical attempts of pure reason not only confirms the truth of what we have already proved in our Transcendental Analytic, namely, that all inferences which would lead us beyond the limits of experience are fallacious and groundless, but it at the same time teaches us this important lesson, that human reason has a natural inclination to overstep these limits, and that transcendental ideas are as much the natural property of the reason as categories are of the understanding. There exists this difference, however, that while the categories never mislead us, outward objects being always in perfect harmony therewith, ideas are the parents of irresistible illusions, the severest and most subtle criticism being required to save us from the fallacies which they induce.
Whatever is grounded in the nature of our powers will be found to be in harmony with the final purpose and proper employment of these powers, when once we have discovered their true direction and aim. We are entitled to suppose, therefore, that there exists a mode of employing transcendental ideas which is proper and immanent; although, when we mistake their meaning, and regard them as conceptions of actual things, their mode of application is transcendent and delusive. For it is not the idea itself, but only the employment of the idea in relation to possible experience, that is transcendent or immanent. An idea is employed transcendently, when it is applied to an object falsely believed to be adequate with and to correspond to it; imminently, when it is applied solely to the employment of the understanding in the sphere of experience. Thus all errors of subreptio—of misapplication, are to be ascribed to defects of judgement, and not to understanding or reason.
Reason never has an immediate relation to an object; it relates immediately to the understanding alone. It is only through the understanding that it can be employed in the field of experience. It does not form conceptions of objects, it merely arranges them and gives to them
