indispensable one, we find that it must contain synthetical propositions a priori. It is not merely the duty of metaphysics to dissect, and thereby analytically to illustrate the conceptions which we form a priori of things; but we seek to widen the range of our a priori knowledge. For this purpose, we must avail ourselves of such principles as add something to the original conception—something not identical with, nor contained in it, and by means of synthetical judgments a priori, leave far behind us the limits of experience; for example, in the proposition, “the world must have a beginning,” and such like. Thus metaphysics, according to the proper aim of the science, consists merely of synthetical propositions a priori.
VI. The universal problem of pure reason.
It is extremely advantageous to be able to bring a number of investigations under the formula of a single problem. For in this manner, we not only facilitate our own labour, inasmuch as we define it clearly to ourselves, but also render it more easy for others to decide whether we have done justice to our undertaking. The proper problem of pure reason, then, is contained in the question: “How are synthetical judgments a priori possible?”
That metaphysical science has hitherto remained in so vacillating a state of uncertainty and contradiction, is only to be attributed to the fact that this great problem, and perhaps even the difference between analytical and synthetical judgments, did not sooner suggest itself to philosophers. Upon the solution of this problem, or upon sufficient proof of the impossibility of synthetical knowledge a priori, depends the existence or downfall of the science of metaphysics. Among philosophers, David Hume came the nearest of all to this problem; yet it never acquired in his mind sufficient precision, nor did he regard the question in its universality. On the contrary, he stopped short at the synthetical proposition of the connection of an effect with its cause (principium causalitatis), insisting that such proposition a priori was impossible. According to his conclusions, then, all that we term metaphysical science is a mere delusion, arising from the fancied insight of reason into that which is in truth borrowed from experience, and to which habit has given the appearance
