For to need
happiness, to deserve it, and yet at the same time not to
participate in it, cannot be consistent with the perfect volition of a
rational being possessed at the same time of all power, if, for the
sake of experiment, we conceive such a being. Now inasmuch as virtue
and happiness together constitute the possession of the summum bonum
in a person, and the distribution of happiness in exact proportion
to morality (which is the worth of the person, and his worthiness to
be happy) constitutes the summum bonum of a possible world; hence this
summum bonum expresses the whole, the perfect good, in which, however,
virtue as the condition is always the supreme good, since it has no
condition above it; whereas happiness, while it is pleasant to the
possessor of it, is not of itself absolutely and in all respects good,
but always presupposes morally right behaviour as its condition.
When two elements are necessarily united in one concept, they must
be connected as reason and consequence, and this either so that
their unity is considered as analytical (logical connection), or as
synthetical (real connection) the former following the law of
identity, the latter that of causality.
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