Even on the briefest reference, the hard-and-fast distinction between the _a priori_ and the empirical, as two distinct and separate classes of judgment, would have been undermined, and the reader would have been made to feel the insufficiency of the analysis upon which it is based.[232] The existence of the deeper view is betrayed only through careless employment of the familiar phrase “possibility of experience.” For, as here used, it is not really meant. “Certainty of experience”--a very different matter--is the meaning that alone will properly fit the context. =Reason and understanding.=[233]--They are here distinguished, having been hitherto, in A 1-2, employed as synonymous. The former carries us beyond the field of all possible experience; the latter is limited to the world of sense. Thus both _Reason_ and _understanding_ are here used in their narrowest meaning. =These inevitable problems of pure Reason itself are God, freedom, and immortality. The science which, with all its methods, is in its final intention directed solely to the solution of these problems, is called metaphysics.=[234]--These sentences are characteristic of the second edition with its increased emphasis upon the positive results of the _Critique_ on the one hand, and with its attitude of increased favour towards transcendent metaphysics on the other. The one change would seem to be occasioned by the nature of the criticisms passed upon the first edition, as, for instance, by Moses Mendelssohn who describes Kant as “the all-destroyer” (_der alles zermalmende_). The other is due to Kant’s preoccupation with the problems of ethics and of teleology. The above statements are repeated with even greater emphasis in B 395 _n_.[235] The definition here given of metaphysics is not strictly kept to by Kant. As above noted,[236] Kant really distinguishes within it two forms, immanent and transcendent. In so doing, however, he still[237] regards transcendent metaphysics as the more important. Immanent metaphysics is chiefly of value as contributing to the solution of the “inevitable problems of pure Reason.”