The implication is that premise and conclusion stand over against one another without any obvious, much less necessary, connection. A jump is made from thought to reality. Kant here objects that being or existence is not a mere attribute that may be added onto a subject, thereby increasing its qualitative content. The predicate, being, adds something to the subject that no mere quality can give. It informs us that the idea is not a mere conception, but is also an actually existing reality. Being, as Kant thinks, actually increases the concept itself in such a way as to transform it. You may attach as many attributes as you please to a concept; you do not thereby lift it out of the subjective sphere and render it actual. So you may pile attribute upon attribute on the conception of God, but at the end of the day you are not necessarily one step nearer his actual existence. So that when we say "God exists", we do not simply attach a new attribute to our conception; we do far more than this implies. We pass our bare concept from the sphere of inner subjectivity to that of actuality. This is the great vice of the Ontological argument. The idea of ten dollars is different from the fact only in reality. In the same way the conception of God is different from the fact of his existence only in reality. When, accordingly, the Ontological proof declares that the latter is involved in the former, it puts forward nothing more than a mere statement. No proof is forthcoming precisely where proof is most required. We are not in a position to say that the idea of God includes existence, because it is of the very nature of ideas not to include existence.