Now since this
combination is recognised as a priori, and therefore as practically
necessary, and consequently not as derived from experience, so that
the possibility of the summum bonum does not rest on any empirical
principle, it follows that the deduction [legitimation] of this
concept must be transcendental. It is a priori (morally) necessary
to produce the summum bonum by freedom of will: therefore the
condition of its possibility must rest solely on a priori principles
of cognition.
I. The Antinomy of Practical Reason.
{BOOK_2|CHAPTER_2 ^paragraph 10}
In the summum bonum which is practical for us, i.e., to be
realized by our will, virtue and happiness are thought as
necessarily combined, so that the one cannot be assumed by pure
practical reason without the other also being attached to it. Now this
combination (like every other) is either analytical or synthetical. It
has been shown that it cannot be analytical; it must then be
synthetical and, more particularly, must be conceived as the
connection of cause and effect, since it concerns a practical good,
i.
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