It may seem odd that Kant's first formal introduction of reason in the Dialectic to his Critique of Pure Reason proceeds with such abashedness. Kant suggests that the difficulty lies in the fact that in addition to its merely formal or logical use, reason purports to have a “real use”: it purportedly “contains the origin of certain concepts and principles, which it derives neither from the senses nor from the understanding” but which at least seem to be generative of some a priori knowledge of objects (A 299/B 356). Kant thus suggests a division of reason into a logical and a “transcendental” faculty, and it is apparently the possibility of the latter that needs examination. As Kant shortly thereafter asks: