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When logic is used to judge not analytically, but to judge synthetically of objects in general, it is called transcendental dialectic, which serves as a protection against sophistical fallacy.

But transcendental logic must be divided into transcendental analytic and transcendental dialectic.

Beyond this point—the end of the second main division of the "Transcendental Dialectic"—I have not extended my alterations,* partly from want of time, and partly because I am not aware that any portion of the remainder has given rise to misconceptions among intelligent and impartial critics, whom I do not here mention with that praise which is their due, but who will find that their suggestions have been attended to in the work itself.

Transcendental dialectic will therefore content itself with exposing the illusory appearance in transcendental judgements, and guarding us against it; but to make it, as in the case of logical illusion, entirely disappear and cease to be illusion is utterly beyond its power.

Our subject is transcendental dialectic, which must contain, completely a priori, the origin of certain cognitions drawn from pure reason, and the origin of certain deduced conceptions, the object of which cannot be given empirically and which therefore lie beyond the sphere of the faculty of understanding.