Pure reason always has its dialectic, whether it is considered in its speculative or in its practical use; for it requires the absolute totality of conditions for a given conditioned, and this can be found only in things in themselves. Since, however, all concepts of things must be referred to intuitions which, for us human beings cannot be other than sensible and hence do not let objects be cognized as things in themselves but only as appearances, in whose series of the conditioned and conditions the unconditioned can never be found, an unavoidable illusion arises from the application of this rational idea of the totality of conditions (and so of the unconditioned) to appearances as if they were things in themselves (for, in the absence of a warning critique they are always held to be such), an illusion which, however, would never be noticed as deceptive if it were not revealed by a conflict of reason with itself in the application to appearance of its basic principle of presupposing the unconditioned for everything conditioned. By this, however, reason is forced to investigate this illusion – whence it arises and how it can be removed – and this can be done only through a complete critical examination of the whole pure faculty of reason; thus the antinomy of pure reason, which becomes evident in its dialectic, is in fact the most beneficial error into which human reason could ever have fallen, inasmuch as it finally drives us to search for the key to escape from this labyrinth; and when this key is found, it further discovers what we did not seek and yet need, namely a view into a higher, immutable order of things in which we already are and in which we can henceforth be directed, by determinate precepts, to carry on our existence in accordance with the highest vocation of reason.