The summum bonum,
then, practically is only possible on the supposition of the
immortality of the soul; consequently this immortality, being
inseparably connected with the moral law, is a postulate of pure
practical reason (by which I mean a theoretical proposition, not
demonstrable as such, but which is an inseparable result of an
unconditional a priori practical law.
This principle of the moral destination of our nature, namely,
that it is only in an endless progress that we can attain perfect
accordance with the moral law, is of the greatest use, not merely
for the present purpose of supplementing the impotence of
speculative reason, but also with respect to religion. In default of
it, either the moral law is quite degraded from its holiness, being
made out to be indulgent and conformable to our convenience, or else
men strain their notions of their vocation and their expectation to an
unattainable goal, hoping to acquire complete holiness of will, and so
they lose themselves in fanatical theosophic dreams, which wholly
contradict self-knowledge.
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