character. It is not an organon for the extension, but a discipline for the determination, of the limits of its exercise; and without laying claim to the discovery of new truth, it has the modest merit of guarding against error.
At the same time, there must be some source of positive cognitions which belong to the domain of pure reason and which become the causes of error only from our mistaking their true character, while they form the goal towards which reason continually strives. How else can we account for the inextinguishable desire in the human mind to find a firm footing in some region beyond the limits of the world of experience?—It hopes to attain to the possession of a knowledge in which it has the deepest interest. It enters upon the path of pure speculation; but in vain. We have some reason, however, to expect that, in the only other way that lies open to it,—the path of practical reason,—it may meet with better success.
I understand by a canon a list of the a priori principles of the proper employment of certain faculties of cognition. Thus general logic, in its analytical department, is a formal canon for the faculties of understanding and reason. In the same way, Transcendental Analytic was seen to be a canon of the pure understanding; for it alone is competent to enounce true a priori synthetical cognitions. But, when no proper employment of a faculty of cognition is possible, no canon can exist. But the synthetical cognition of pure speculative reason is, as has been shown, completely impossible. There cannot, therefore, exist any canon for the speculative exercise of this faculty—for its speculative exercise is entirely dialectical; and, consequently, transcendental logic, in this respect, is merely a discipline, and not a canon. If, then, there is any proper mode of employing the faculty of pure reason,—in which case there must be a canon for this faculty,—this canon will relate, not to the speculative, but to the practical use of reason. This canon we now proceed to investigate.
Section I. Of the Ultimate End of the Pure Use of Reason.
There exists in the faculty of reason a natural desire to venture beyond the field of experience, to attempt to reach the
