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which will； because it is so determined as a pure will； requires these
necessary conditions of obedience to its precept。 These postulates are
not theoretical dogmas but； suppositions practically necessary；
while then they do ＇not＇ extend our speculative knowledge； they give
objective reality to the ideas of speculative reason in general （by
means of their reference to what is practical）； and give it a right to
concepts； the possibility even of which it could not otherwise venture
to affirm。
These postulates are those of immortality； freedom positively
considered （as the causality of a being so far as he belongs to the
intelligible world）； and the existence of God。 The first results
from the practically necessary condition of a duration adequate to the
plete fulfilment of the moral law； the second from the necessary
supposition of independence of the sensible world； and of the
faculty of determining one's will according to the law of an
intelligible world； that is； of freedom； the third from the
necessary condition of the existence of the summum bonum in such an
intelligible world； by the supposition of the supreme independent
good； that is； the existence of God。
Thus the fact that respect for the moral law necessarily makes the
summum bonum an object of our endeavours； and the supposition thence
resulting of its objective reality； lead through the postulates of
practical reason to conceptions which speculative reason might
indeed present as problems； but could never solve。 Thus it leads： 1。
To that one in the solution of which the latter could do nothing but
mit paralogisms （namely； that of immortality）； because it could not
lay hold of the character of permanence； by which to plete the
psychological conception of an ultimate subject necessarily ascribed
to the soul in self…consciousness； so as to make it the real
conception of a substance； a character which practical reason
furnishes by the postulate of a duration required for accordance
with the moral law in the summum bonum； which is the whole end of
practical reason。 2。 It leads to that of which speculative reason
contained nothing but antinomy； the solution of which it could only
found on a notion Problematically conceivable indeed； but whose
objective reality it could not prove or determine； namely； the
cosmological idea of an intelligible world and the consciousness of
our existence in it； by means of the postulate of freedom （the reality
of which it lays down by virtue of the moral law）； and with it
likewise the law of an intelligible world； to which speculative reason
could only point； but could not define its conception。 3。 What
speculative reason was able to think； but was obliged to leave
undetermined as a mere transcendental ideal； viz。； the theological
conception of the first Being； to this it gives significance （in a
practical view； that is； as a condition of the possibility of the
object of a will determined by that law）； namely； as the supreme
principle of the summum bonum in an intelligible world； by means of
moral legislation in it invested with sovereign power。
Is our knowledge； however； actually extended in this way by pure
practical reason； and is that immanent in practical reason which for
the speculative was only transcendent？ Certainly； but only in a
practical point of view。 For we do not thereby take knowledge of the
nature of our souls； nor of the intelligible world； nor of the Supreme
Being； with respect to what they are in themselves； but we have merely
bined the conceptions of them in the practical concept of the
summum bonum as the object of our will； and this altogether a
priori； but only by means of the moral law； and merely in reference to
it； in respect of the object which it mands。 But how freedom is
possible； and how we are to conceive this kind of causality
theoretically and positively； is not thereby discovered； but only that
there is such a causality is postulated by the moral law and in its
behoof。 It is the same with the remaining ideas； the possibility of
which no human intelligence will ever fathom； but the truth of
which； on the other hand； no sophistry will ever wrest from the
conviction even of the monest man。
VII。 How is it possible to conceive an Extension of Pure
Reason in a Practical point of view； without its
Knowledge as Speculative being enlarged at
the same time？
In order not to be too abstract； we will answer this question at
once in its application to the present case。 In order to extend a pure
cognition practically； there must be an a priori purpose given； that
is； an end as object （of the will）； which independently of all
theological principle is presented as practically necessary by an
imperative which determines the will directly （a categorical
imperative）； and in this case that is the summum bonum。 This； however；
is not possible without presupposing three theoretical conceptions
（for which； because they are mere conceptions of pure reason； no
corresponding intuition can be found； nor consequently by the path
of theory any objective reality）； namely； freedom； immortality； and
God。 Thus by the practical law which mands the existence of the
highest good possible in a world； the possibility of those objects
of pure speculative reason is postulated； and the objective reality
which the latter could not assure them。 By this the theoretical
knowledge of pure reason does indeed obtain an accession； but it
consists only in this； that those concepts which otherwise it had to
look upon as problematical （merely thinkable） concepts； are now
shown assertorially to be such as actually have objects； because
practical reason indispensably requires their existence for the
possibility of its object； the summum bonum； which practically is
absolutely necessary； and this justifies theoretical reason in
assuming them。 But this extension of theoretical reason is no
extension of speculative； that is； we cannot make any positive use
of it in a theoretical point of view。 For as nothing is acplished
in this by practical reason； further than that these concepts are real
and actually have their （possi