But the _reflective_ Judgement must subsume under a law, which is not yet given, and is therefore in fact only a principle of reflection upon objects, for which we are objectively quite in want of a law or of a concept of an Object that would be adequate as a principle for the cases that occur. Since now no use of the cognitive faculties can be permitted without principles, the reflective Judgement must in such cases serve as a principle for itself. This, because it is not objective and can supply no ground of cognition of the Object adequate for design, must serve as a mere subjective principle, for the purposive employment of our cognitive faculties, _i.e._ for reflecting upon a class of objects. Therefore in reference to such cases the reflective Judgement has its maxims--necessary maxims--on behalf of the cognition of natural laws in experience, in order to attain by their means to concepts, even concepts of Reason; since it has absolute need of such in order to learn merely to cognise nature according to its empirical laws.--Between these necessary maxims of the reflective Judgement there may be a conflict and consequently an antinomy, upon which a Dialectic bases itself. If each of two conflicting maxims has its ground in the nature of the cognitive faculties, this may be called a natural Dialectic, and an unavoidable illusion which we must expose and resolve in our Critique, to the end that it may not deceive us. § 70. _Representation of this antinomy_ So far as Reason has to do with nature, as the complex of objects of external sense, it can base itself partly upon laws which the Understanding itself prescribes _a priori_ to nature, partly upon laws which it can extend indefinitely by means of the empirical determinations occurring in experience. To apply the former kind of laws, _i.e._ the _universal_ laws of material nature in general, the Judgement needs no special principle of reflection, since it is there determinant because an objective principle is given to it through Understanding. But as regards the particular laws that can only be made known to us through experience, there can be under them such great manifoldness and diversity, that the Judgement must serve as its own principle in order to investigate and search into the phenomena of nature in accordance with a law. Such a guiding thread is needed, if we are only to hope for a connected empirical cognition according to a thoroughgoing conformity of nature to law, even its unity according to empirical laws. In this contingent unity of particular laws it may very well happen that the Judgement in its reflection proceeds from two maxims. One of these is suggested to it _a priori_ by the mere Understanding; but the other is prompted by particular experiences, which bring the Reason into play in order to form a judgement upon corporeal nature and its laws in accordance with a particular principle. Hence it comes about that these two kinds of maxims seem to