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For accidents （in so far as they inhere in a substance） are
co…ordinated with each other； and do not constitute a series。 And；
in relation to substance； they are not properly subordinated to it；
but are the mode of existence of the substance itself。 The
conception of the substantial might nevertheless seem to be an idea of
the transcendental reason。 But； as this signifies nothing more than
the conception of an object in general； which subsists in so far as we
cogitate in it merely a transcendental subject without any predicates；
and as the question here is of an unconditioned in the series of
phenomena… it is clear that the substantial can form no member
thereof。 The same holds good of substances in munity； which are
mere aggregates and do not form a series。 For they are not
subordinated to each other as conditions of the possibility of each
other； which； however； may be affirmed of spaces； the limits of
which are never determined in themselves； but always by some other
space。 It is； therefore； only in the category of causality that we can
find a series of causes to a given effect； and in which we ascend from
the latter； as the conditioned； to the former as the conditions； and
thus answer the question of reason。
Fourthly； the conceptions of the possible； the actual； and the
necessary do not conduct us to any series… excepting only in so far as
the contingent in existence must always be regarded as conditioned；
and as indicating； according to a law of the understanding； a
condition； under which it is necessary to rise to a higher； till in
the totality of the series； reason arrives at unconditioned necessity。
There are； accordingly； only four cosmological ideas；
corresponding with the four titles of the categories。 For we can
select only such as necessarily furnish us with a series in the
synthesis of the manifold。
1
The absolute pleteness
of the
POSITION
of the given totality of all phenomena。
2
The absolute pleteness
of the
DIVISION
of given totality in a phenomenon。
3
The absolute pleteness
of the
ORIGINATION
of a phenomenon。
4
The absolute pleteness
of the DEPENDENCE of the EXISTENCE
of what is changeable in a phenomenon。
We must here remark； in the first place； that the idea of absolute
totality relates to nothing but the exposition of phenomena； and
therefore not to the pure conception of a totality of things。
Phenomena are here； therefore； regarded as given； and reason
requires the absolute pleteness of the conditions of their
possibility； in so far as these conditions constitute a series…
consequently an absolutely （that is； in every respect） plete
synthesis； whereby a phenomenon can be explained according to the laws
of the understanding。
Secondly； it is properly the unconditioned alone that reason seeks
in this serially and regressively conducted synthesis of conditions。
It wishes； to speak in another way； to attain to pleteness in the
series of premisses； so as to render it unnecessary to presuppose
others。 This unconditioned is always contained in the absolute
totality of the series； when we endeavour to form a representation
of it in thought。 But this absolutely plete synthesis is itself but
an idea； for it is impossible； at least before hand； to know whether
any such synthesis is possible in the case of phenomena。 When we
represent all existence in thought by means of pure conceptions of the
understanding； without any conditions of sensuous intuition； we may
say with justice that for a given conditioned the whole series of
conditions subordinated to each other is also given； for the former is
only given through the latter。 But we find in the case of phenomena
a particular limitation of the mode in which conditions are given；
that is； through the successive synthesis of the manifold of
intuition； which must be plete in the regress。 Now whether this
pleteness is sensuously possible； is a problem。 But the idea of
it lies in the reason… be it possible or impossible to connect with
the idea adequate empirical conceptions。 Therefore； as in the absolute
totality of the regressive synthesis of the manifold in a phenomenon
（following the guidance of the categories； which represent it as a
series of conditions to a given conditioned） the unconditioned is
necessarily contained… it being still left unascertained whether and
how this totality exists； reason sets out from the idea of totality；
although its proper and final aim is the unconditioned… of the whole
series； or of a part thereof。
This unconditioned may be cogitated… either as existing only in
the entire series； all the members of which therefore would be without
exception conditioned and only the totality absolutely
unconditioned… and in this case the regressus is called infinite； or
the absolutely unconditioned is only a part of the series； to which
the other members are subordinated； but which Is not itself
submitted to any other condition。* In the former case the series is
a parte priori unlimited （without beginning）； that is； infinite； and
nevertheless pletely given。 But the regress in it is never
pleted； and can only be called potentially infinite。 In the
second case there exists a first in the series。 This first is
called； in relation to past time； the beginning of the world； in
relation to space； the limit of the world； in relation to the parts of
a given limited whole； the simple； in relation to causes； absolute
spontaneity （liberty）； and in relation to the existence of
changeable things； absolute physical necessity。
*The absolute totality of the series of conditions to a given
conditioned is always unconditioned； because beyond it there exist
no other conditions； on which it might depend。 But the absolute
totality of such a series is only an idea； or rather a problematical
conception； the possibility of which must be investigated…
particularly in relation to the mode in which the unconditioned； as
the transcendental idea which is the real subject of inquiry； may be
contained therein。
We possess two expressions； world and nature； which are generally
interchanged。 The first denotes the mathematical total of all
phenomena and the totality of their synthesis… in its progress by
means of position； as well as by division。 And the world is
termed nature；* when it is regarded as a dynamical whole… when our
attention is not directed to the aggregation in space and time； for
the purpose of cogitating it as a quantity； but to the unity in the
existence of phenomena。 In this case the condition of that which
happens is called a cause； the unconditioned causality of the cause in
a phenomenon is termed liberty； the conditioned cause is called in a
more limited sense a natural cause。 The conditioned in existence is
termed contingent； and the unconditioned necessary。 The
unconditioned necessity of phenomena may be called natural necessity。