What belongs to duty here is only the endeavour to realize and promote
the summum bonum in the world, the possibility of which can
therefore be postulated; and as our reason finds it not conceivable
except on the supposition of a supreme intelligence, the admission
of this existence is therefore connected with the consciousness of our
duty, although the admission itself belongs to the domain of
speculative reason. Considered in respect of this alone, as a
principle of explanation, it may be called a hypothesis, but in
reference to the intelligibility of an object given us by the moral
law (the summum bonum), and consequently of a requirement for
practical purposes, it may be called faith, that is to say a pure
rational faith, since pure reason (both in its theoretical and
practical use) is the sole source from which it springs.
{BOOK_2|CHAPTER_2 ^paragraph 45}
From this deduction it is now intelligible why the Greek schools
could never attain the solution of their problem of the practical
possibility of the summum bonum, because they made the rule of the use
which the will of man makes of his freedom the sole and sufficient
ground of this possibility, thinking that they had no need for that
purpose of the existence of God.
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