Hence there remains indeed a cognition of God, but only in a practical reference, so that, if we attempt to expand it to a theoretical cognition, we get an understanding of his that does not think but intuits, a will that is directed to objects on whose existence its satisfaction does not in the least depend (I shall not even mention the transcendental predicates, such as,.g., a magnitude of existence,.e., duration, which however does not occur in time, although time is for us the only possible means of presenting existence as magnitude).