The proposition, Everything which exists is completely determined, means not only that one of every pair of given contradictory attributes, but that one of all possible attributes, is always predicable of the thing; in it the predicates are not merely compared logically with each other, but the thing itself is transcendentally compared with the sum-total of all possible predicates.The proposition is equivalent to saying: "To attain to a complete knowledge of a thing, it is necessary to possess a knowledge of everything that is possible, and to determine it thereby in a positive or negative manner." The conception of complete determination is consequently a conception which cannot be presented in its totality in concreto, and is therefore based upon an idea, which has its seat in the reason- the faculty which prescribes to the understanding the laws of its harmonious and perfect exercise relates Now, although this idea of the sum-total of all possibility, in so far as it forms the condition of the complete determination of everything, is itself undetermined in relation to the predicates which may constitute this sum-total, and we cogitate in it merely the sum-total of all possible predicates- we nevertheless find, upon closer examination, that this idea, as a primitive conception of the mind, excludes a large number of predicates- those deduced and those irreconcilable with others, and that it is evolved as a conception completely determined a priori.Thus it becomes the conception of an individual object, which is completely determined by and through the mere idea, and must consequently be termed an ideal of pure reason.
When we consider all possible predicates, not merely logically, but transcendentally, that is to say, with reference to the content which may be cogitated as existing in them a priori, we shall find that some indicate a being, others merely a non-being.The logical negation expressed in the word not does not properly belong to a conception, but only to the relation of one conception to another in a judgement, and is consequently quite insufficient to present to the mind the content of a conception.The expression not mortal does not indicate that a non-being is cogitated in the object; it does not concern the content at all.A transcendental negation, on the contrary, indicates non-being in itself, and is opposed to transcendental affirmation, the conception of which of itself expresses a being.Hence this affirmation indicates a reality, because in and through it objects are considered to be something- to be things; while the opposite negation, on the other band, indicates a mere want, or privation, or absence, and, where such negations alone are attached to a representation, the non-existence of anything corresponding to the representation.
Now a negation cannot be cogitated as determined, without cogitating at the same time the opposite affirmation.The man born blind has not the least notion of darkness, because he has none of light; the vagabond knows nothing of poverty, because he has never known what it is to be in comfort;* the ignorant man has no conception of his ignorance, because he has no conception of knowledge.All conceptions of negatives are accordingly derived or deduced conceptions; and realities contain the data, and, so to speak, the material or transcendental content of the possibility and complete determination of all things.
*The investigations and calculations of astronomers have taught us much that is wonderful; but the most important lesson we have received from them is the discovery of the abyss of our ignorance in relation to the universe- an ignorance the magnitude of which reason, without the information thus derived, could never have conceived.This discovery of our deficiencies must produce a great change in the determination of the aims of human reason.
If, therefore, a transcendental substratum lies at the foundation of the complete determination of things- a substratum which is to form the fund from which all possible predicates of things are to be supplied, this substratum cannot be anything else than the idea of a sum-total of reality (omnitudo realitatis).In this view, negations are nothing but limitations- a term which could not, with propriety, be applied to them, if the unlimited (the all) did not form the true basis of our conception.
This conception of a sum-total of reality is the conception of a thing in itself, regarded as completely determined; and the conception of an ens realissimum is the conception of an individual being, inasmuch as it is determined by that predicate of all possible contradictory predicates, which indicates and belongs to being.It is, therefore, a transcendental ideal which forms the basis of the complete determination of everything that exists, and is the highest material condition of its possibility- a condition on which must rest the cogitation of all objects with respect to their content.Nay, more, this ideal is the only proper ideal of which the human mind is capable; because in this case alone a general conception of a thing is completely determined by and through itself, and cognized as the representation of an individuum.
