possibility — are quite valid for human Reason, without thereby proving that this distinction lies in things themselves. That this does not follow, and that consequently these propositions, though valid of Objects (in so far as our cognitive faculty, as sensuously conditioned, busies itself with Objects of sense), do not hold for things in general, appears from the irrepressible demand of Reason to assume something (the original ground) necessarily existing as unconditioned, in which possibility and actuality should no longer be distinguished, and for which Idea our Understanding has absolutely no concept; i.e. it can find no way of representing such a thing and its manner of existence.

For if the Understanding thinks such a thing (which it may do at pleasure), the thing is