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The phrases in their context!

Extract from THE CRITIQUE OF PURE REASON

Thus the whole system of metaphysics consists of four principal parts:
1. Ontology; 2. Rational Physiology; 3. Rational cosmology; and 4. Rational theology.
The second part--that of the rational doctrine of nature--may be subdivided into two, physica rationalis* and psychologia rationalis.
[*Footnote; It must not be supposed that I mean by this appellation what is generally called physica general is, and which is rather mathematics than a philosophy of nature.
For the metaphysic of nature is completely different from mathematics, nor is it so rich in results, although it is of great importance as a critical test of the application of pure understanding-cognition to nature.
For want of its guidance, even mathematicians, adopting certain common notions- which are, in fact, metaphysical--have unconsciously crowded their theories of nature with hypotheses, the fallacy of which becomes evident upon the application of the principles of this metaphysic, without detriment, however, to the employment of mathematics in this sphere of cognition.]
The fundamental idea of a philosophy of pure reason of necessity dictates this division; it is, therefore, architectonical--in accordance with the highest aims of reason, and not merely technical, or according to certain accidentally-observed similarities existing between the different parts of the whole science.
For this reason, also, is the division immutable and of legislative authority.
But the reader may observe in it a few points to which he ought to demur, and which may weaken his conviction of its truth and legitimacy.
In the first place, how can I desire an a priori cognition or metaphysic of objects, in so far as they are given a posteriori?
and how is it possible to cognize the nature of things according to a priori principles, and to attain to a rational physiology?
The answer is this.
We take from experience nothing more than is requisite to present us with an object (in general) of the external or of the internal sense; in the former case, by the mere conception of matter (impenetrable and inanimate extension), in the latter, by the conception of a thinking being--given in the internal empirical representation, I think.
As to the rest, we must not employ in our metaphysic of these objects any empirical principles (which add to the content of our conceptions by means of experience), for the purpose of forming by their help any judgements respecting these objects.
Secondly, what place shall we assign to empirical psychology, which has always been considered a part of metaphysics, and from which in our time such important philosophical results have been expected, after the hope of constructing an a priori system of knowledge had been abandoned?
I answer; It must be placed by the side of empirical physics or physics proper; that is, must be regarded as forming a part of applied philosophy, the a priori principles of which are contained in pure philosophy, which is therefore connected, although it must not be confounded, with psychology.
Empirical psychology must therefore be banished from the sphere of metaphysics, and is indeed excluded by the very idea of that science.
In conformity, however, with scholastic usage, we must permit it to occupy a place in metaphysics--but only as an appendix to it.
We adopt this course from motives of economy; as psychology is not as yet full enough to occupy our attention as an independent study, while it is, at the same time, of too great importance to be entirely excluded or placed where it has still less affinity than it has with the subject of metaphysics.
It is a stranger who has been long a guest; and we make it welcome to stay, until it can take up a more suitable abode in a complete system of anthropology--the pendant to empirical physics.
The above is the general idea of metaphysics, which, as more was expected from it than could be looked for with justice, and as these pleasant expectations were unfortunately never realized, fell into general disrepute.