i.e. exist; and the possibility of some, which yet do not exist (i.e. the contingency or the contrasted necessity of those which do exist), might never come into the representation of such a being at all. But what makes it difficult for our Understanding to treat its concepts here as Reason does, is merely that for it, as human Understanding, that is transcendent (i.e. impossible for the subjective conditions of its cognition) which Reason makes into a principle appertaining to the Object. — Here the maxim always holds, that all Objects whose cognition surpasses the faculty of the Understanding are thought by us according to the subjective conditions of the exercise of that faculty which necessarily attach to our (human) nature.

If judgements laid down in this way