For, although I do not discover
the element of the unconditioned in the conception of such a being- an
element which is manifestly existent in the sum-total of all
conditions- I am not entitled to conclude that its existence is
therefore conditioned; just as I am not entitled to affirm, in a
hypothetical syllogism, that where a certain condition does not
exist (in the present, completeness, as far as pure conceptions are
concerned), the conditioned does not exist either. On the contrary, we
are free to consider all limited beings as likewise unconditionally
necessary, although we are unable to infer this from the general
conception which we have of them. Thus conducted, this argument is
incapable of giving us the least notion of the properties of a
necessary being, and must be in every respect without result.
This argument continues, however, to possess a weight and an
authority, which, in spite of its objective insufficiency, it has
never been divested of. For, granting that certain responsibilities
lie upon us, which, as based on the ideas of reason, deserve to be
respected and submitted to, although they are incapable of a real or
practical application to our nature, or, in other words, would be
responsibilities without motives, except upon the supposition of a
Supreme Being to give effect and influence to the practical laws: in
such a case we should be bound to obey our conceptions, which,
although objectively insufficient, do, according to the standard of
reason, preponderate over and are superior to any claims that may be
advanced from any other quarter.
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