in opening up prospects beyond the limits of experience? Nothing more than two articles of belief? Common sense could have done as much as this, without taking the philosophers to counsel in the matter!
I shall not here eulogize philosophy for the benefits which the laborious efforts of its criticism have conferred on human reason,—even granting that its merit should turn out in the end to be only negative—for on this point something more will be said in the next section. But, I ask, do you require that that knowledge which concerns all men, should transcend the common understanding, and should only be revealed to you by philosophers? The very circumstance which has called forth your censure, is the best confirmation of the correctness of our previous assertions, since it discloses, what could not have been foreseen, that Nature is not chargeable with any partial distribution of her gifts in those matters which concern all men without distinction and that, in respect to the essential ends of human nature, we cannot advance further with the help of the highest philosophy, than under the guidance which nature has vouchsafed to the meanest understanding.
TRANSCENDENTAL DOCTRINE OF METHOD.
CHAPTER THIRD.
The Architectonic of Pure Reason.
By the term Architectonic I mean the art of constructing a system. Without systematic unity, our knowledge cannot become science; it will be an aggregate, and not a system. Thus architectonic is the doctrine of the scientific in cognition, and therefore necessarily forms part of our Methodology.
Reason cannot permit our knowledge to remain in an unconnected and rhapsodistic state, but requires that the sum of our cognitions should constitute a system. It is thus alone that they can advance the ends of reason. By a system I mean the unity of various cognitions under one idea. This idea is the conception—given by reason—of the form of a whole, in so far as the conception determines a priori not only the limits of its content, but the place which each of its parts is to occupy. The scientific idea contains, therefore, the end and the form of the whole which is inaccord-
