Now the above-mentioned
postulates concern only the physical or metaphysical conditions of the
possibility of the summum bonum; in a word, those which lie in the
nature of things; not, however, for the sake of an arbitrary
speculative purpose, but of a practically necessary end of a pure
rational will, which in this case does not choose, but obeys an
inexorable command of reason, the foundation of which is objective, in
the constitution of things as they must be universally judged by
pure reason, and is not based on inclination; for we are in nowise
justified in assuming, on account of what we wish on merely subjective
grounds, that the means thereto are possible or that its object is
real. This, then, is an absolutely necessary requirement, and what
it pre-supposes is not merely justified as an allowable hypothesis,
but as a postulate in a practical point of view; and admitting that
the pure moral law inexorably binds every man as a command (not as a
rule of prudence), the righteous man may say: "I will that there be
a God, that my existence in this world be also an existence outside
the chain of physical causes and in a pure world of the understanding,
and lastly, that my duration be endless; I firmly abide by this, and
will not let this faith be taken from me; for in this instance alone
my interest, because I must not relax anything of it, inevitably
determines my judgement, without regarding sophistries, however unable
I may be to answer them or to oppose them with others more
plausible.
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