BOOK II.
OF THE DIALECTICAL PROCEDURE OF PURE REASON.
It may be said that the object of a merely transcendental idea is
something of which we have no conception, although the idea may be a
necessary product of reason according to its original laws. For, in
fact, a conception of an object that is adequate to the idea given
by reason, is impossible. For such an object must be capable of
being presented and intuited in a Possible experience. But we should
express our meaning better, and with less risk of being misunderstood,
if we said that we can have no knowledge of an object, which perfectly
corresponds to an idea, although we may possess a problematical
conception thereof.
Now the transcendental (subjective) reality at least of the pure
conceptions of reason rests upon the fact that we are led to such
ideas by a necessary procedure of reason. There must therefore be
syllogisms which contain no empirical premisses, and by means of which
we conclude from something that we do know, to something of which we
do not even possess a conception, to which we, nevertheless, by an
unavoidable illusion, ascribe objective reality. Such arguments are,
as regards their result, rather to be termed sophisms than syllogisms,
although indeed, as regards their origin, they are very well
entitled to the latter name, inasmuch as they are not fictions or
accidental products of reason, but are necessitated by its very
nature. They are sophisms, not of men, but of pure reason herself,
from which the Wisest cannot free himself. After long labour he may be
able to guard against the error, but he can never be thoroughly rid of
the illusion which continually mocks and misleads him.
Of these dialectical arguments there are three kinds,
corresponding to the number of the ideas which their conclusions
present. In the argument or syllogism of the first class, I
conclude, from the transcendental conception of the subject contains
no manifold, the absolute unity of the subject itself, of which I
cannot in this manner attain to a conception. This dialectical
argument I shall call the transcendental paralogism. The second
class of sophistical arguments is occupied with the transcendental
conception of the absolute totality of the series of conditions for
a given phenomenon, and I conclude, from the fact that I have always a
self-contradictory conception of the unconditioned synthetical unity
of the series upon one side, the truth of the opposite unity, of which
I have nevertheless no conception. The condition of reason in these
dialectical arguments, I shall term the antinomy of pure reason.
Finally, according to the third kind of sophistical argument, I
conclude, from the totality of the conditions of thinking objects in
general, in so far as they can be given, the absolute synthetical
unity of all conditions of the possibility of things in general;
that is, from things which I do not know in their mere
transcendental conception, I conclude a being of all beings which I
know still less by means of a transcendental conception, and of
whose unconditioned necessity I can form no conception whatever.
This dialectical argument I shall call the ideal of pure reason.
