indicating the soul itself, be a very complex conception, with a very various content. Thus it is evident that in all such arguments there lurks a paralogism. We guess (for without some such surmise our suspicion would not be excited in reference to a proof of this character) at the presence of the paralogism, by keeping ever before us a criterion of the possibility of those synthetical propositions which aim at proving more than experience can teach us. This criterion is obtained from the observation that such proofs do not lead us directly from the subject of the proposition to be proved to the required predicate, but find it necessary to presuppose the possibility of extending our cognition a priori by means of ideas. We must, accordingly, always use the greatest caution; we require, before attempting any proof, to consider how it is possible to extend the sphere of cognition by the operations of pure reason, and from what source we are to derive knowledge, which is not obtained from the analysis of conceptions, nor relates, by anticipation, to possible experience. We shall thus spare ourselves much severe and fruitless labour, by not expecting from reason what is beyond its power, or rather by subjecting it to discipline, and teaching it to moderate its vehement desires for the extension of the sphere of cognition.
The first rule for our guidance is, therefore, not to attempt a transcendental proof, before we have considered from what source we are to derive the principles upon which the proof is to be based, and what right we have to expect that our conclusions from these principles will be veracious. If they are principles of the understanding, it is vain to expect that we should attain by their means to ideas of pure reason; for these principles are valid only in regard to objects of possible experience. If they are principles of pure reason, our labour is alike in vain. For the principles of reason, if employed as objective, are without exception dialectical and possess no validity or truth, except as regulative principles of the systematic employment of reason in experience. But when such delusive proof are presented to us, it is our duty to meet them with the non liquet of a matured judgement; and, although we are unable to expose the particular sophism upon which the proof is based, we have a right to demand a deduction of the principles employed in it; and, if these principles have their origin in pure reason alone, such a deduction is
