* On the other hand,
a requirement of pure practical reason is based on a duty, that of
making something (the summum bonum) the object of my will so as to
promote it with all my powers; in which case I must suppose its
possibility and, consequently, also the conditions necessary
thereto, namely, God, freedom, and immortality; since I cannot prove
these by my speculative reason, although neither can I refute them.
This duty is founded on something that is indeed quite independent
of these suppositions and is of itself apodeictically certain, namely,
the moral law; and so far it needs no further support by theoretical
views as to the inner constitution of things, the secret final aim
of the order of the world, or a presiding ruler thereof, in order to
bind me in the most perfect manner to act in unconditional
conformity to the law. But the subjective effect of this law,
namely, the mental disposition conformed to it and made necessary by
it, to promote the practically possible summum bonum, this
pre-supposes at least that the latter is possible, for it would be
practically impossible to strive after the object of a conception
which at bottom was empty and had no object.
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