As to all the rest that belongs to these conceptions
psychologically, that is, so far as we observe these faculties of ours
empirically in their exercise (e.g., that the understanding of man
is discursive, and its notions therefore not intuitions but
thoughts, that these follow one another in time, that his will has its
satisfaction always dependent on the existence of its object, etc.,
which cannot be the case in the Supreme Being), from all this we
abstract in that case, and then there remains of the notions by
which we conceive a pure intelligence nothing more than just what is
required for the possibility of conceiving a moral law. There is
then a knowledge of God indeed, but only for practical purposes,
and, if we attempt to extend it to a theoretical knowledge, we find an
understanding that has intuitions, not thoughts, a will that is
directed to objects on the existence of which its satisfaction does
not in the least depend (not to mention the transcendental predicates,
as, for example, a magnitude of existence, that is duration, which,
however, is not in time, the only possible means we have of conceiving
existence as magnitude).
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