Now Kant himself denies objective validity to this pretended principle of reason; he gives it, however, as a necessary subjective assumption, and thus introduces an irremediable split into our knowledge, which he soon allows to appear more clearly. With this purpose he unfolds that principle of reason further, p. 322; V. 379, in accordance with the method of architectonic symmetry of which he is so fond. From the three categories of relation spring three kinds of syllogisms, each of which gives the clue for the discovery of a special unconditioned, of which again there are three: the soul, the world (as an object in itself and absolute totality), and God. Now here we must at once note a great contradiction, of which Kant, however, takes no notice, because it would be very dangerous to the symmetry. Two of these unconditioneds are themselves conditioned by the third, the soul and the world by God, who is the cause of their existence. Thus the two former have by no means the predicate of unconditionedness in common with the latter, though this is really the point here, but only that of inferred being according to the principles of experience, beyond the sphere of the possibility of experience.