Hence now it happens that if I assume a divine being, I do not have the least concept either of the inner possibility of such a highest perfection or of the necessity of its existence; but then I can deal satisfac torily with all other questions concerning the contingent, and reason can obtain the most perfect satisfaction in regard to the greatest unity for which it is searching in its empirical use, but not in regard to the presupposition itself; this proves that it is reason's speculative interest and not its insight which justifies it in starting from a point lying so far beyond its sphere in order to consider its objects in one complete whole.