 This illustrates Kant’s efforts to demonstrate the fallacious nature of the arguments that characterize metaphysics, as well as his interest in identifying the sources of such errors. Given this, Kant’s criticisms of rational psychology are not as straightforward as one might expect, for embedded in his criticisms of rational psychology are actually a number of distinct charges: 1) The idea of the soul, although it is one to which we are naturally led in our quest for the unconditioned ground of thought, does not correspond to any object that is (or could be) actually given to us in intuition. The hypostatization of this idea, therefore, although it may be natural, is deeply problematic. 2) Because the idea of the soul does not yield, by itself alone, any knowable object, the arguments about it, although they may have the appearance of being legitimate, in fact involve dialectical applications of concepts. The arguments, in other words, involve fallacies that vitiate their conclusions. 3) The arguments are traceable back to certain features of human reason that may not be eradicated, but that can and ought to be curbed and critically reinterpreted. More specifically, the demand for the unconditioned, and the idea of the soul to which it gives rise, may be construed regulatively as devices for guiding inquiries, but never constitutively — never, that is, as yielding grounds for any a priori synthetic knowledge of a metaphysical self given immediately to pure reason.