(1.) The cosmological Ideas with regard to time and space, thus of the limits of the world in both, are boldly regarded as determined through the category of _quantity_, with which they clearly have nothing in common, except the accidental denotation in logic of the extent of the concept of the subject in the judgment by the word _quantity_, a pictorial expression instead of which some other might just as well have been chosen. But for Kant’s love of symmetry this is enough. He takes advantage of the fortunate accident of this nomenclature, and links to it the transcendent dogmas of the world’s extension. (2.) Yet more boldly does Kant link to _quality_, _i.e._, the affirmation or negation in a judgment, the transcendent Ideas concerning matter; a procedure which has not even an accidental similarity of words as a basis. For it is just to the _quantity_, and not to the _quality_ of matter that its mechanical (not chemical) divisibility is related. But, what is more, this whole idea of divisibility by no means belongs to those inferences according to the principle of sufficient reason, from which, however, as the content of the hypothetical form, all cosmological Ideas ought to flow. For the assertion upon which Kant there relies, that the relation of the parts to the whole is that of the condition to the conditioned, thus a relation according to the principle of sufficient reason, is certainly an ingenious but yet a groundless sophism. That relation is rather based upon the principle of contradiction; for the whole is not through the part, nor the parts through the whole, but both are necessarily together because they are one, and their separation is only an arbitrary act. It depends upon this, according to the principle of contradiction, that if the parts are thought away, the whole is also thought away, and conversely; and by no means upon the fact that the parts as the _reason_ conditioned the whole as the _consequent_, and that therefore, in accordance with the principle of sufficient reason, we were necessarily led to seek the ultimate parts, in order, as its reason, to understand from them the whole. Such great difficulties are here overcome by the love of symmetry.