Thus, notwithstanding this seeming conflict of practical reason with
itself, the summum bonum, which is the necessary supreme end of a will
morally determined, is a true object thereof; for it is practically
possible, and the maxims of the will which as regards their matter
refer to it have objective reality, which at first was threatened by
the antinomy that appeared in the connection of morality with
happiness by a general law; but this was merely from a
misconception, because the relation between appearances was taken
for a relation of the things in themselves to these appearances.
When we find ourselves obliged to go so far, namely, to the
connection with an intelligible world, to find the possibility of
the summum bonum, which reason points out to all rational beings as
the goal of all their moral wishes, it must seem strange that,
nevertheless, the philosophers both of ancient and modern times have
been able to find happiness in accurate proportion to virtue even in
this life (in the sensible world), or have persuaded themselves that
they were conscious thereof.
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