Thus reason relates itself only to the use of the understanding, not indeed insofar as the lat ter contains the ground of possible experience (for the absolute totality of conditions is not a concept that is usable in an experience, because no experience is unconditioned), but rather in order to prescribe the di rection toward a certain unity of which the understanding has no con cept, proceeding to comprehend all the actions of the understanding in respect of every object into an absolute whole.