Thus there would be, in addition to the empirical use of the categories (which is limited to sensible conditions), a pU 'e and yet objectively valid one, and we could not assert, what we have previously maintained, that our pure cognitions of the understanding are in general nothing more than principlesd of the expositione of appearances that do not go a priori beyond the formal possibility of experience, for here an entirely different field would stand open before us, as it were a world thought in spirit (perhaps also even intuited), which could not less but even more nobly occupy our understanding.