 Although the demand for the unconditioned is inherent in the very nature of our reason, although it is unavoidable and indispensably necessary, Kant nevertheless does not take it to be without problems of a unique sort; for the very same demand that guides our rational scientific inquiries and defines our (human) reason is also the locus of error that needs to be curbed or prevented. In connection with this principle, then, Kant also identifies reason as the seat of a unique kind of error, one that is essentially linked up with metaphysical propensities, and one which he refers to as “transcendental illusion [transzendentale Illusion].” Kant identifies transcendental illusion with the propensity to “take a subjective necessity of a connection of our concepts…for an objective necessity in the determination of things in themselves” (A297/B354). Very generally, Kant’s claim is that it is a peculiar feature of reason that it unavoidably takes its own subjective interests and principles to hold “objectively.” And it is this propensity, this “transcendental illusion,” according to Kant, that paves the way for metaphysics. Reason plays this role by generating principles and interests that incite us to defy the limitations of knowledge already detailed in the Transcendental Analytic. The Introduction to the Transcendental Dialectic is therefore interesting for Kant’s presentation of reason as a presumably distinct capacity for cognizing in a way that, as Kant puts it, incites us to tear down the boundaries already enforced in the Analytic (cf. A296/B352). Kant refers to this capacity of reason as one that leads to the specifically transcendent judgments that characterize metaphysics. Thus, the Transcendental Dialectic is said to be concerned “to expose the illusion in transcendent judgments” (A297/B354). Indeed, Dialectic is defined as “the logic of illusion [Schein]” (A293/B350).