We have shown that no transcendental use can be made either of the conceptions of reason or of understanding. We have shown, likewise, that the demand of absolute totality in the series of conditions in the world of sense arises from a transcendental employment of reason, resting on the opinion that phenomena are to be regarded as things in themselves. It follows that we are not required to answer the question respecting the absolute quantity of a series- whether it is in itself limited or unlimited. We are only called upon to determine how far we must proceed in the empirical regress from condition to condition, in order to discover, in conformity with the rule of reason, a full and correct answer to the questions proposed by reason itself.
This principle of reason is hence valid only as a rule for the extension of a possible experience- its invalidity as a principle constitutive of phenomena in themselves having been sufficiently demonstrated. And thus, too, the antinomial conflict of reason with itself is completely put an end to; inasmuch as we have not only presented a critical solution of the fallacy lurking in the opposite statements of reason, but have shown the true meaning of the ideas which gave rise to these statements. The dialectical principle of reason has, therefore, been changed into a doctrinal principle. But in fact, if this principle, in the subjective signification which we have shown to be its only true sense, may be guaranteed as a principle of the unceasing extension of the employment of our understanding, its influence and value are just as great as if it were an axiom for the a priori determination of objects. For such an axiom could not exert a stronger influence on the extension and rectification of our knowledge, otherwise than by procuring for the principles of the understanding the most widely expanded employment in the field of experience.