From this solution of the antinomy of practical pure reason, it
follows that in practical principles we may at least conceive as
possible a natural and necessary connection between the
consciousness of morality and the expectation of a proportionate
happiness as its result, though it does not follow that we can know or
perceive this connection; that, on the other hand, principles of the
pursuit of happiness cannot possibly produce morality; that,
therefore, morality is the supreme good (as the first condition of the
summum bonum), while happiness constitutes its second element, but
only in such a way that it is the morally conditioned, but necessary
consequence of the former. Only with this subordination is the
summum bonum the whole object of pure practical reason, which must
necessarily conceive it as possible, since it commands us to
contribute to the utmost of our power to its realization. But since
the possibility of such connection of the conditioned with its
condition belongs wholly to the supersensual relation of things and
cannot be given according to the laws of the world of sense,
although the practical consequences of the idea belong to the world of
sense, namely, the actions that aim at realizing the summum bonum;
we will therefore endeavour to set forth the grounds of that
possibility, first, in respect of what is immediately in our power,
and then, secondly, in that which is not in our power, but which
reason presents to us as the supplement of our impotence, for the
realization of the summum bonum (which by practical principles is
necessary).
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