 As in the cases of both rational psychology and rational cosmology, then, one central problem thus has to do with the assumption that pure (speculative) reason yields any access to a transcendent object (in this case, God) about which it is entitled to seek a priori knowledge. Despite his insistence that the idea of God is indispensable and “inescapable” (cf. A584/B612), Kant again denies that we can acquire any theoretical knowledge of the alleged “object” thought through such an idea. On the one hand, then, the idea of God is “the crown of our endeavors.” On the other, as in the cases of both rational psychology and cosmology, the idea answers to no given and theoretically knowable object (A339/B397). Indeed, according to Kant, the idea of God should not lead us to “presuppose the existence of a being that corresponds to this ideal, but only the idea of such a being, and this only for the purpose of deriving from an unconditioned totality of complete determination the conditioned totality. i.e., the limited…” (A578/B606). As in the other disciplines of metaphysics, Kant suggests that we are motivated (perhaps even constrained) to represent the idea as a real object, to hypostatize it, in accordance the demand for the unconditioned: