For how, under different wills, should we
find complete unity of ends? This will must be omnipotent, that all
nature and its relation to morality in the world may be subject to it;
omniscient, that it may have knowledge of the most secret feelings and
their moral worth; omnipresent, that it may be at hand to supply every
necessity to which the highest weal of the world may give rise;
eternal, that this harmony of nature and liberty may never fail; and
so on.
But this systematic unity of ends in this world of intelligences-
which, as mere nature, is only a world of sense, but, as a system of
freedom of volition, may be termed an intelligible, that is, moral
world (regnum gratiae)- leads inevitably also to the teleological
unity of all things which constitute this great whole, according to
universal natural laws- just as the unity of the former is according
to universal and necessary moral laws- and unites the practical with
the speculative reason. The world must be represented as having
originated from an idea, if it is to harmonize with that use of reason
without which we cannot even consider ourselves as worthy of reason-
namely, the moral use, which rests entirely on the idea of the supreme
good.
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