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up to a given moment； although that time is not determinable by us。
But as regards time future； which is not the condition of arriving
at the present； in order to conceive it； it is quite indifferent
whether we consider future time as ceasing at some point； or as
prolonging itself to infinity。 Take； for example； the series m； n；
o； in which n is given as conditioned in relation to m； but at the
same time as the condition of o； and let the series proceed upwards
from the conditioned n to m （l； k； i； etc。）； and also downwards from
the condition n to the conditioned o （p； q； r； etc。）… I must
presuppose the former series； to be able to consider n as given； and n
is according to reason （the totality of conditions） possible only by
means of that series。 But its possibility does not rest on the
following series o； p； q； r； which for this reason cannot be
regarded as given； but only as capable of being given （dabilis）。
I shall term the synthesis of the series on the side of the
conditions… from that nearest to the given phenomenon up to the more
remote… regressive； that which proceeds on the side of the
conditioned； from the immediate consequence to the more remote； I
shall call the progressive synthesis。 The former proceeds in
antecedentia； the latter in consequentia。 The cosmological ideas are
therefore occupied with the totality of the regressive synthesis；
and proceed in antecedentia； not in consequentia。 When the latter
takes place； it is an arbitrary and not a necessary problem of pure
reason； for we require； for the complete understanding of what is
given in a phenomenon； not the consequences which succeed； but the
grounds or principles which precede。
In order to construct the table of ideas in correspondence with
the table of categories； we take first the two primitive quanta of all
our intuitions； time and space。 Time is in itself a series （and the
formal condition of all series）； and hence； in relation to a given
present； we must distinguish a priori in it the antecedentia as
conditions （time past） from the consequentia （time future）。
Consequently； the transcendental idea of the absolute totality of
the series of the conditions of a given conditioned； relates merely to
all past time。 According to the idea of reason； the whole past time；
as the condition of the given moment； is necessarily cogitated as
given。 But； as regards space； there exists in it no distinction
between progressus and regressus； for it is an aggregate and not a
series… its parts existing together at the same time。 I can consider a
given point of time in relation to past time only as conditioned；
because this given moment comes into existence only through the past
time rather through the passing of the preceding time。 But as the
parts of space are not subordinated； but co…ordinated to each other；
one part cannot be the condition of the possibility of the other；
and space is not in itself； like time； a series。 But the synthesis
of the manifold parts of space… （the syntheses whereby we apprehend
space）… is nevertheless successive； it takes place； therefore； in
time； and contains a series。 And as in this series of aggregated
spaces （for example； the feet in a rood）； beginning with a given
portion of space； those which continue to be annexed form the
condition of the limits of the former… the measurement of a space must
also be regarded as a synthesis of the series of the conditions of a
given conditioned。 It differs； however； in this respect from that of
time； that the side of the conditioned is not in itself
distinguishable from the side of the condition； and； consequently；
regressus and progressus in space seem to be identical。 But；
inasmuch as one part of space is not given； but only limited； by and
through another； we must also consider every limited space as
conditioned； in so far as it presupposes some other space as the
condition of its limitation； and so on。 As regards limitation；
therefore； our procedure in space is also a regressus； and the
transcendental idea of the absolute totality of the synthesis in a
series of conditions applies to space also； and I am entitled to
demand the absolute totality of the phenomenal synthesis in space as
well as in time。 Whether my demand can be satisfied is a question to
be answered in the sequel。
Secondly； the real in space… that is； matter… is conditioned。 Its
internal conditions are its parts； and the parts of parts its remote
conditions； so that in this case we find a regressive synthesis； the
absolute totality of which is a demand of reason。 But this cannot be
obtained otherwise than by a complete division of parts； whereby the
real in matter becomes either nothing or that which is not matter；
that is to say； the simple。 Consequently we find here also a series of
conditions and a progress to the unconditioned。
Thirdly； as regards the categories of a real relation between
phenomena； the category of substance and its accidents is not suitable
for the formation of a transcendental idea； that is to say； reason has
no ground； in regard to it； to proceed regressively with conditions。
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 community； 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 Completeness
of the
COMPOSITION
of the given totality of all phenomena。
2
The absolute Completeness
of the
DIVISION
of given totality in a phenomenon。
3
The absolute Completeness
of the
ORIGINATION
of a phenomenon。
4
The absolute Completeness
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 completeness of the conditions of their
possibility； in so far as these conditions constitute a series…
consequently an absolutely （that is； in every respect） complete
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 completeness 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 complete 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；