appear, lies open to hypothesis; as, where we cannot know with certainty, we are at liberty to make guesses and to form suppositions.
Imagination may be allowed, under the strict surveillance of reason, to invent suppositions; but, these must be based on something that is perfectly certain—and that is the possibility of the object. If we are well assured upon this point, it is allowable to have recourse to supposition in regard to the reality of the object; but this supposition must, unless it is utterly groundless, be connected, as its ground of explanation, with that which is really given and absolutely certain. Such a supposition is termed a hypothesis.
It is beyond our power to form the least conception a priori of the possibility of dynamical connection in phenomena; and the category of the pure understanding will not enable us to ex. cogitate any such connection, but merely helps us to understand it, when we meet with it in experience. For this reason we cannot, in accordance with the categories, imagine or invent any object or any property of an object not given, or that may not be given in experience, and employ it in a hypothesis; otherwise, we should be basing our chain of reasoning upon mere chimerical fancies, and not upon conceptions of things. Thus, we have no right to assume the existence of new powers, not existing in nature—for example, an understanding with a non-sensuous intuition, a force of attraction without contact, or some new kind of substances occupying space, and yet without the property of impenetrability—and, consequently, we cannot assume that there is any other kind of community among substances than that observable in experience, any kind of presence than that in space, or any kind of duration than that in time. In one word, the conditions of possible experience are for reason the only conditions of the possibility of things; reason cannot venture to form, independently of these conditions, any conceptions of things, because such conceptions, although not self-contradictory, are without object and without application.
The conceptions of reason are, as we have already shown, mere ideas, and do not relate to any object in any kind of experience. At the same time, they do not indicate imaginary or possible objects. They are purely problematical in their nature and, as aids to the heuristic exercise of the fa
