aims. They cannot, therefore, be admitted to be real in themselves; they can only possess a comparative reality—that of a schema of the regulative principle of the systematic unity of all cognition. They are to be regarded not as actual things, but as in some measure analogous to them. We abstract from the object of the idea all the conditions which limit the exercise of our understanding, but which, on the other hand, are the sole conditions of our possessing a determinate conception of any given thing. And thus we cogitate a something, of the real nature of which we have not the least conception, but which we represent to ourselves as standing in a relation to the whole system of phenomena, analogous to that in which phenomena stand to each other.
By admitting these ideal beings, we do not really extend our cognitions beyond the objects of possible experience; we extend merely the empirical unity of our experience, by the aid of systematic unity, the schema of which is furnished by the idea, which is therefore valid—not as a constitutive, but as a regulative principle. For although we posit a thing corresponding to the idea—a something, an actual existence—we do not on that account aim at the extension of our cognition by means of transcendent conceptions. This existence is purely ideal, and not objective; it is the mere expression of the systematic unity which is to be the guide of reason in the field of experience. There are no attempts made at deciding what the ground of this unity may be, or what the real nature of this imaginary being.
Thus the transcendental and only determinate conception of God, which is presented to us by speculative reason, is in the strictest sense deistic. In other words, reason does not assure us of the objective validity of the conception; it merely gives us the idea of something, on which the supreme and necessary unity of all experience is based. This something we cannot, following the analogy of a real substance, cogitate otherwise than as the cause of all things operating in accordance with rational laws, if we regard it as an individual object; although we should rest contented with the idea alone as a regulative principle of reason, and make no attempt at completing the sum of the conditions imposed by thought. This attempt is, indeed, inconsistent with the grand aim of complete
