for example, whether the world had a beginning, or has existed from
eternity, it has always met with unavoidable contradictions, we must
not rest satisfied with the mere natural disposition of the mind to
metaphysics, that is, with the existence of the faculty of pure
reason, whence, indeed, some sort of metaphysical system always
arises; but it must be possible to arrive at certainty in regard to
the question whether we know or do not know the things of which
metaphysics treats. We must be able to arrive at a decision on the
subjects of its questions, or on the ability or inability of reason
to form any judgement respecting them; and therefore either to extend
with confidence the bounds of our pure reason, or to set strictly
defined and safe limits to its action. This last question, which
arises out of the above universal problem, would properly run thus:
"How is metaphysics possible as a science?"

Thus, the critique of reason leads at last, naturally and
necessarily, to science; and, on the other hand, the dogmatical use
of reason without criticism leads to groundless assertions, against
which others equally specious can always be set, thus ending unavoidably
in scepticism.

Besides, this science cannot be of great and formidable prolixity,
because it has not to do with objects of reason, the variety of
which is inexhaustible, but merely with Reason herself and her
problems; problems which arise out of her own bosom, and are not
proposed to her by the nature of outward things, but by her own
nature. And when once Reason has previously become able completely
to understand her own power in regard to objects which she meets
with in experience, it will be easy to determine securely the extent
and limits of her attempted application to objects beyond the confines