Is our knowledge, however, actually extended in this way by pure
practical reason, and is that immanent in practical reason which for
the speculative was only transcendent? Certainly, but only in a
practical point of view. For we do not thereby take knowledge of the
nature of our souls, nor of the intelligible world, nor of the Supreme
Being, with respect to what they are in themselves, but we have merely
combined the conceptions of them in the practical concept of the
summum bonum as the object of our will, and this altogether a
priori, but only by means of the moral law, and merely in reference to
it, in respect of the object which it commands. But how freedom is
possible, and how we are to conceive this kind of causality
theoretically and positively, is not thereby discovered; but only that
there is such a causality is postulated by the moral law and in its
behoof. It is the same with the remaining ideas, the possibility of
which no human intelligence will ever fathom, but the truth of
which, on the other hand, no sophistry will ever wrest from the
conviction even of the commonest man.
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