1. A practical interest, which must be very dear to every right-thinking man. That the word has a beginning—that the nature of my thinking self is simple, and therefore indestructible—that I am a free agent, and raised above the compulsion of nature and her laws—and, finally, that the entire order of things, which form the world, is dependent upon a Supreme Being, from whom the whole receives unity and connection—these are so many foundation-stones of morality and religion. The antithesis deprives us of all these supports—or, at least, seems so to deprive us. 2. A speculative interest of reason manifests itself on this side. For, if we take the transcendental ideas and employ them in the manner which the thesis directs, we can exhibit completely à priori the entire chain of conditions, and understand the derivation of the conditioned—beginning from the unconditioned. This the antithesis does not do; and for this reason does not meet with so welcome a reception. For it can give no answer to our question respecting the conditions of its synthesis—except such as must be supplemented by another question, and so on to infinity. According to it, we must rise from a given beginning to one still higher; every part conducts us to a still smaller one; every event is preceded by another event which is its cause; and the conditions of existence rest always upon other and still higher conditions, and find neither end nor basis in some self-subsistent thing as the primal being. 3. This side has also the advantage of popularity; and this constitutes no small part of its claim to favour. The common understanding does not find the least difficulty in the idea of the unconditioned beginning of all synthesis—accustomed, as it is, rather to follow our consequences than to seek for a proper basis for cognition. In the conception of an absolute first, moreover—the possibility of which it does not inquire into—it is highly gratified to find a firmly-established point of departure for its attempts at theory; while in the restless and continuous ascent from the conditioned to the condition, always with one foot in the air, it can find no satisfaction. On the side of the antithesis, or Empiricism, in the determination of the cosmological ideas: 1. We cannot discover any such practical interest arising from pure principles of reason as morality and religion present. On the contrary, pure empiricism seems to empty them of all their power and influence. If there does not exist a Supreme Being distinct from the world—if the world is without beginning, consequently without a Creator—if our wills are not free, and the soul is divisible and subject to corruption just like matter—the ideas and principles of morality lose all validity and fall with the transcendental ideas which constituted their theoretical support.