To be presented with an argument through a series of conditions, the object of reason reaches a conclusion in that series and, through its own conditioning, is immediately understood in a way that empirical consciousness accepts as valid. Now, if all things existed independent of consciousness as truth in themselves, a dichotomy would present itself beyond their mere forms of representation. They would be considered objects relatable to their surroundings but unrelated to themselves. In other words, their meaning would be senseless if it didn’t project a determination into consciousness through a reasoned condition. Only its mere existence would have meaning as a-thing-existing, and not for any reason that could give birth to understanding, but only to its being in space and time. As in deductive reasoning, all objects that relate to consciousness only do so if they follow through experience. Now a priori categories present a pathway to experience and serve understanding at the behest of reasoning. An understanding that originates in experience from a systematically formed reason which lies at the core of consciousness and is only represented through this same understanding.
If all things, or reason, exist for themselves, and by their own truth stay independent of empirical consciousness, it would mean that all things are infinite and, by that, the world would have no beginning or end and reason could never come to a conclusive truth, for, it could be infinitely divided. The world would be too large for consciousness to fully understand and limit its ability to transcend experience and that would be trapped in an enclosed existence. This enclosure would be marked by the limitless extension of the world, therefore of reason, which, in its pure form, would present consciousness with the inability to become independent of the reality of itself and the reasoning it relies on to form an understanding of what is absolute in truth and in existing.
Reason begins as an unconditioned and reaches an understanding through conditions already given. It cannot reason itself from what is unconditioned since that would be reason outside of the given-conditioned and, therefore, would be a part of the supersensible world in which we are unable to perceive. It is only what is given in intuition that forms a so-called conclusion that can be followed up in reason. The conditions in the universe through which representations are formed, have already been conditioned. The absolutely unconditional could never be cogitated. It would be beyond the scope of consciousness to be conscious of something outside of itself. Reason is dependent on a series of conditions of experiences. Without experience, a representation of a condition cannot be made and all things would stay unconditioned and, by that, continue into an infinite void where the senses would be lost to a place that has no place, or time, in the world.
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