Thus philosophy as well as wisdom would
always remain an ideal, which objectively is presented complete in
reason alone, while subjectively for the person it is only the goal of
his unceasing endeavours; and no one would be justified in
professing to be in possession of it so as to assume the name of
philosopher who could not also show its infallible effects in his
own person as an example (in his self-mastery and the unquestioned
interest that he takes pre-eminently in the general good), and this
the ancients also required as a condition of deserving that honourable
title.
{BOOK_2|CHAPTER_1 ^paragraph 5}
We have another preliminary remark to make respecting the
dialectic of the pure practical reason, on the point of the definition
of the summum bonum (a successful solution of which dialectic would
lead us to expect, as in case of that of the theoretical reason, the
most beneficial effects, inasmuch as the self-contradictions of pure
practical reason honestly stated, and not concealed, force us to
undertake a complete critique of this faculty).
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