Thus I cannot even assume God, freedom and immortality for the sake of the necdeprive specessary practical use of my reason unless I simultaneously ulative reason of its pretension to extravagant insights; because in order to attain to such insights, speculative reason would have to help itself to principles that in fact reach only to objects of possible experience, and which, if they were to be applied to what cannot be an object of experience, then they would always actually transform it into an appearance, and thus declare all practical extension of pure knowledge in order to ble.