For if one abstracts from it as a prin ciple that contains the condition of possible experience in general, and, leaving out everything empirical, wants to assert it of the contingent in general, then not the least justification is left over for any synthetic proposition from which it can be discerned how I can go from what ex ists to something entirely different (called its cause); indeed, in such a speculative use the concept of a cause, like that of the contingent, loses all the significance that is made comprehensible by its objective reality in concreto.