n which lie before us and to take into consideration what advantage we shall gain, if the answer is to favour the one side or the other? If it happens that in both cases the answer is mere nonsense, we have in this an irresistible summons to institute a critical investigation of the question, for the purpose of discovering whether it is based on a groundless presupposition and relates to an idea, the falsity of which would be more easily exposed in its application and consequences than in the mere representation of its content. This is the great utility of the sceptical mode of treating the questions addressed by pure reason to itself. By this method we easily rid ourselves of the confusions of dogmatism, and establish in its place a temperate criticism, which, as a genuine cathartic, will successfully remove the presumptuous notions of philosophy and their consequence—the vain pretension to universal science.
If, then, I could understand the nature of a cosmological idea and perceive, before I entered on the discussion of the subject at all, that, whatever side of the question regarding the unconditioned of the regressive synthesis of phenomena it favoured—it must either be too great or too small for every conception of the understanding—I would be able to comprehend how the idea, which relates to an object of experience—an experience which must be adequate to and in accordance with a possible conception of the understanding—must be completely void and without significance, inasmuch as its object is inadequate, consider it as we may. And this is actually the case with all cosmological conceptions, which, for the reason above mentioned, involve reason, so long as it remains attached to them, in an unavoidable antinomy. For suppose:
First, that the world has no beginning—in this case it is too large for our conception; for this conception, which consists in a successive regress, cannot overtake the whole eternity that has elapsed. Grant that it has a beginning, it is then too small for the conception of the understanding. For, as a beginning presupposes a time preceding, it cannot be unconditioned; and the law of the empirical employment of the understanding imposes the necessity of looking for a higher condition of time; and the world is, therefore, evidently too small for this law.
The same is the case with the double answer to the question
