the discussion of the question whether the sphere of possibility is wider than that of experience. I have merely mentioned these questions, that in treating of the conception of the understanding, there might be no omission of anything that, in the common opinion, belongs to them. In reality, however, the notion of absolute possibility (possibility which is valid in every respect) is not a mere conception of the understanding, which can be employed empirically, but belongs to reason alone, which passes the bounds of all empirical use of the understanding. We have, therefore, contented ourselves with a merely critical remark, leaving the subject to be explained in the sequel. Before concluding this fourth section, and at the same time the system of all principles of the pure understanding, it seems proper to mention the reasons which induced me to term the principles of modality postulates. This expression I do not here use in the sense which some more recent philosophers, contrary to its meaning with mathematicians, to whom the word properly belongs, attach to it—that of a proposition, namely, immediately certain, requiring neither deduction nor proof. For if, in the case of synthetical propositions, however evident they may be, we accord to them without deduction, and merely on the strength of their own pretensions, unqualified belief, all critique of the understanding is entirely lost; and, as there is no want of bold pretensions, which the common belief (though for the philosopher this is no credential) does not reject, the understanding lies exposed to every delusion and conceit, without the power of refusing its assent to those assertions, which, though illegitimate, demand acceptance as veritable axioms. When, therefore, to the conception of a thing an à priori determination is synthetically added, such a proposition must obtain, if not a proof, at least a deduction of the legitimacy of its assertion.