event, is found to be illimitable and pure condition, that event may have duration in it. This brings us to the Second special phase, without or independent of the Universe. We have been considering facts in an objective experience, and have used therefore the Sense and Understanding, as was proper. What we are now to consider is a subject of which all experience is impossible. It can therefore be examined only by that faculty which presents it, the Pure Reason. Remove now from our presence all material object in Space, and all during event in Time; in a word, remove the Universe, and what will be left? As the Universe had a beginning, and both it and all things in it are conditioned by Space and Time, so also let it have an end. Will its conditions cease in its ceasing? Could another Universe arise, upon which would be imposed no conditions of Space and Time? These questions are answered in the statement of them. Those conditions must remain. When we have abstracted from our _concept_ all substance and duration, there is left only _void_. Hence, in our concept it would be proper to say that without the Universe is void, and before the Universe there was void. Also, that in void there is no thing, no where, and no when; or, void is the negation of actual substance, space and time. But pure Space and Time, as _a priori_ conditions that material object and during event may be, have not ceased. There is still _room_, that an object may become. There is still _opportunity_, that an event may occur. By the Reason it is seen that these conditions have the same necessary being for material object and occurring event, as the conditions of mental activity have for mind; and they have their peculiar characteristics exactly according with what they do condition, just as the laws of thought have their peculiar characteristics, which exactly suit them to what they condition. If there be a spiritual person, the moral law must be given in the intuition as necessarily binding upon him; and this is an _a priori_ condition of the being of such person. Precisely similar is the relation between Space and Time as _a priori_ conditions, and object and event upon which they lie. The moral law has its characteristics, which fit it to condition spiritual person. Space and Time have their characteristics, which fit them to condition object and event. Space, then, as room, and Time as opportunity, and both as _a priori_ conditions of a Universe, must have the same necessity of being that God has. They _must_ be, as he _must_ be. But observe, they are pure conditions, and no more. They are neither things nor persons. The idea of them in the Reason is simple and unanalyzable. They can be assigned their logical position, but further than this the mind cannot go.