within, ourselves, cannot remain concealed, and in all probability is limited enough to be completely surveyed and fairly estimated, according to its worth or worthlessness. Still less let the reader here expect a critique of books and systems of pure reason; our present object is exclusively a critique of the faculty of pure reason itself. Only when we make this critique our foundation, do we possess a pure touchstone for estimating the philosophical value of ancient and modern writings on this subject; and without this criterion, the incompetent historian or judge decides upon and corrects the groundless assertions of others with his own, which have themselves just as little foundation. Transcendental philosophy is the idea of a science, for which the Critique of Pure Reason must sketch the whole plan architectonically, that is, from principles, with a full guarantee for the validity and stability of all the parts which enter into the building. It is the system of all the principles of pure reason. If this Critique itself does not assume the title of transcendental philosophy, it is only because, to be a complete system, it ought to contain a full analysis of all human knowledge à priori. Our critique must, indeed, lay before us a complete enumeration of all the radical conceptions which constitute the said pure knowledge. But from the complete analysis of these conceptions themselves, as also from a complete investigation of those derived from them, it abstains with reason; partly because it would be deviating from the end in view to occupy itself with this analysis, since this process is not attended with the difficulty and insecurity to be found in the synthesis, to which our critique is entirely devoted, and partly because it would be inconsistent with the unity of our plan to burden this essay with the vindication of the completeness of such an analysis and deduction, with which, after all, we have at present nothing to do. This completeness of the analysis of these radical conceptions, as well as of the deduction from the conceptions à priori which may be given by the analysis, we can, however, easily attain, provided only that we are in possession of all these radical conceptions, which are to serve as principles of the synthesis, and that in respect of this main purpose nothing is wanting. To the Critique of Pure Reason, therefore, belongs all that constitutes transcendental philosophy; and it is the complete idea of transcendental philosophy, but still not the science itself; because it only proceeds so far with the analysis as is necessary to the power of judging completely of our synthetical knowledge à priori.