| It requires us, in the explanation of given phenomena (in the regress or ascent in the series), to proceed as if the series were infinite in itself, that is, were prolonged in indefinitum,; while on the other hand, where reason is regarded as itself the determining cause (in the region of freedom), we are required to proceed as if we had not before us an object of sense, but of the pure understanding. |
| In this latter case, the conditions do not exist in the series of phenomena, but may be placed quite out of and beyond it, and the series of conditions may be regarded as if it had an absolute beginning from an intelligible cause. |
| All this proves that the cosmological ideas are nothing but regulative principles, and not constitutive; and that their aim is not to realize an actual totality in such series. |
| The full discussion of this subject will be found in its proper place in the chapter on the antinomy of pure reason. |
| The third idea of pure reason, containing the hypothesis of a being which is valid merely as a relative hypothesis, is that of the one and all-sufficient cause of all cosmological series, in other words, the idea of God. |
| We have not the slightest ground absolutely to admit the existence of an object corresponding to this idea; for what can empower or authorize us to affirm the existence of a being of the highest perfection--a being whose existence is absolutely necessary--merely because we possess the conception of such a being? |
| The answer is; It is the existence of the world which renders this hypothesis necessary. |
| But this answer makes it perfectly evident that the idea of this being, like all other speculative ideas, is essentially nothing more than a demand upon reason that it shall regulate the connection which it and its subordinate faculties introduce into the phenomena of the world by principles of systematic unity and, consequently, that it shall regard all phenomena as originating from one all-embracing being, as the supreme and all-sufficient cause. |
| From this it is plain that the only aim of reason in this procedure is the establishment of its own formal rule for the extension of its dominion in the world of experience; that it does not aim at an extension of its cognition beyond the limits of experience; and that, consequently, this idea does not contain any constitutive principle. |
| The highest formal unity, which is based upon ideas alone, is the unity of all things--a unity in accordance with an aim or purpose; and the speculative interest of reason renders it necessary to regard all order in the world as if it originated from the intention and design of a supreme reason. |
| This principle unfolds to the view of reason in the sphere of experience new and enlarged prospects, and invites it to connect the phenomena of the world according to teleological laws, and in this way to attain to the highest possible degree of systematic unity. |
| The hypothesis of a supreme intelligence, as the sole cause of the universe--an intelligence which has for us no more than an ideal existence--is accordingly always of the greatest service to reason. |
| Thus, if we presuppose, in relation to the figure of the earth (which is round, but somewhat flattened at the poles),* or that of mountains or seas, wise designs on the part of an author of the universe, we cannot fail to make, by the light of this supposition, a great number of interesting discoveries. |
| If we keep to this hypothesis, as a principle which is purely regulative, even error cannot be very detrimental. |
| For, in this case, error can have no more serious consequences than that, where we expected to discover a teleological connection (nexus finalis), only a mechanical or physical connection appears. |
| In such a case, we merely fail to find the additional form of unity we expected, but we do not lose the rational unity which the mind requires in its procedure in experience. |
| But even a miscarriage of this sort cannot affect the law in its general and teleological relations. |
| For although we may convict an anatomist of an error, when he connects the limb of some animal with a certain purpose, it is quite impossible to prove in a single case that any arrangement of nature, be it what it may, is entirely without aim or design. |
| And thus medical physiology, by the aid of a principle presented to it by pure reason, extends its very limited empirical knowledge of the purposes of the different parts of an organized body so far that it may be asserted with the utmost confidence, and with the approbation of all reflecting men, that every organ or bodily part of an animal has its use and answers a certain design. |
| Now, this is a supposition which, if regarded as of a constitutive character, goes much farther than any experience or observation of ours can justify. |
| Hence it is evident that it is nothing more than a regulative principle of reason, which aims at the highest degree of systematic unity, by the aid of the idea of a causality according to design in a supreme cause--a cause which it regards as the highest intelligence. |