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thus betray its own existence。 It is our duty； therefore； to try to
discover new objections； to put weapons in the bands of our
opponent； and to grant him the most favourable position in the arena
that he can wish。 We have nothing to fear from these concessions； on
the contrary； we may rather hope that we shall thus make ourselves
master of a possession which no one will ever venture to dispute。
The thinker requires； to be fully equipped； the hypotheses of pure
reason； which； although but leaden weapons （for they have not been
steeled in the armoury of experience）； are as useful as any that can
be employed by his opponents。 If； accordingly； we have assumed； from a
non…speculative point of view； the immaterial nature of the soul；
and are met by the objection that experience seems to prove that the
growth and decay of our mental faculties are mere modifications of the
sensuous organism… we can weaken the force of this objection by the
assumption that the body is nothing but the fundamental phenomenon； to
which； as a necessary condition； all sensibility； and consequently all
thought； relates in the present state of our existence； and that the
separation of soul and body forms the conclusion of the sensuous
exercise of our power of cognition and the beginning of the
intellectual。 The body would； in this view of the question； be
regarded； not as the cause of thought； but merely as its restrictive
condition； as promotive of the sensuous and animal； but as a hindrance
to the pure and spiritual life； and the dependence of the animal
life on the constitution of the body； would not prove that the whole
life of man was also dependent on the state of the organism。 We
might go still farther； and discover new objections； or carry out to
their extreme consequences those which have already been adduced。
Generation； in the human race as well as among the irrational
animals； depends on so many accidents… of occasion； of proper
sustenance； of the laws enacted by the government of a country of vice
even； that it is difficult to believe in the eternal existence of a
being whose life has begun under circumstances so mean and trivial；
and so entirely dependent upon our own control。 As regards the
continuance of the existence of the whole race； we need have no
difficulties； for accident in single cases is subject to general laws；
but； in the case of each individual； it would seem as if we could
hardly expect so wonderful an effect from causes so insignificant。
But； in answer to these objections； we may adduce the transcendental
hypothesis that all life is properly intelligible； and not subject
to changes of time； and that it neither began in birth； nor will end
in death。 We may assume that this life is nothing more than a sensuous
representation of pure spiritual life； that the whole world of sense
is but an image； hovering before the faculty of cognition which we
exercise in this sphere； and with no more objective reality than a
dream； and that if we could intuite ourselves and other things as they
really are； we should see ourselves in a world of spiritual natures；
our connection with which did not begin at our birth and will not
cease with the destruction of the body。 And so on。
We cannot be said to know what has been above asserted； nor do we
seriously maintain the truth of these assertions； and the notions
therein indicated are not even ideas of reason； they are purely
fictitious conceptions。 But this hypothetical procedure is in
perfect conformity with the laws of reason。 Our opponent mistakes
the absence of empirical conditions for a proof of the plete
impossibility of all that we have asserted； and we have to show him
that be has not exhausted the whole sphere of possibility and that
he can as little pass that sphere by the laws of experience and
nature； as we can lay a secure foundation for the operations of reason
beyond the region of experience。 Such hypothetical defences against
the pretensions of an opponent must not be regarded as declarations of
opinion。 The philosopher abandons them； so soon as the opposite
party renounces its dogmatical conceit。 To maintain a simply
negative position in relation to propositions which rest on an
insecure foundation； well befits the moderation of a true philosopher；
but to uphold the objections urged against an opponent as proofs of
the opposite statement is a proceeding just as unwarrantable and
arrogant as it is to attack the position of a philosopher who advances
affirmative propositions regarding such a subject。
It is evident； therefore； that hypotheses； in the speculative
sphere； are valid； not as independent propositions； but only
relatively to opposite transcendent assumptions。 For； to make the
principles of possible experience conditions of the possibility of
things in general is just as transcendent a procedure as to maintain
the objective reality of ideas which can be applied to no objects
except such as lie without the limits of possible experience。 The
judgements enounced by pure reason must be necessary； or they must not
be enounced at all。 Reason cannot trouble herself with opinions。 But
the hypotheses we have been discussing are merely problematical
judgements； which can neither be confuted nor proved； while；
therefore； they are not personal opinions； they are indispensable as
answers to objections which are liable to be raised。 But we must
take care to confine them to this function； and guard against any
assumption on their part of absolute validity； a proceeding which
would involve reason in inextricable difficulties and contradictions。
SECTION IV。 The Discipline of Pure Reason in Relation
to Proofs。
It is a peculiarity； which distinguishes the proofs of
transcendental synthetical propositions from those of all other a
priori synthetical cognitions； that reason； in the case of the former；
does not apply its conceptions directly to an object； but is first
obliged to prove； a priori； the objective validity of these
conceptions and the possibility of their syntheses。 This is not merely
a prudential rule； it is essential to the very possibility of the
proof of a transcendental proposition。 If I am required to pass； a
priori； beyond the conception of an object； I find that it is
utterly impossible without the guidance of something which is not
contained in the conception。 In mathematics； it is a priori
intuition that guides my synthesis； and； in this case； all our
conclusions may be drawn immediately from pure intuition。 In
transcendental cognition； so long as we are dealing only with
conceptions of the understanding； we are guided by possible
experience。 That is to say； a proof in the sphere of transcendental
cognition does not show that the given conception （that of an event；
for example） leads directly to another conception （that of a cause）…
for this would be a saltus which nothing can justify； but it shows
that experience itself； and consequently the object of experience；
is impossible without the connection indicated by these conceptions。
It follows that such a proof must demonstrate the possibility of
arriving； synthetically and a priori； a