It might almost seem as if this
rational faith were here announced as itself a command, namely, that
we should assume the summum bonum as possible. But a faith that is
commanded is nonsense. Let the preceding analysis, however, be
remembered of what is required to be supposed in the conception of the
summum bonum, and it will be seen that it cannot be commanded to
assume this possibility, and no practical disposition of mind is
required to admit it; but that speculative reason must concede it
without being asked, for no one can affirm that it is impossible in
itself that rational beings in the world should at the same time be
worthy of happiness in conformity with the moral law and also
possess this happiness proportionately. Now in respect of the first
element of the summum bonum, namely, that which concerns morality, the
moral law gives merely a command, and to doubt the possibility of that
element would be the same as to call in question the moral law itself.
But as regards the second element of that object, namely, happiness
perfectly proportioned to that worthiness, it is true that there is no
need of a command to admit its possibility in general, for theoretical
reason has nothing to say against it; but the manner in which we
have to conceive this harmony of the laws of nature with those of
freedom has in it something in respect of which we have a choice,
because theoretical reason decides nothing with apodeictic certainty
about it, and in respect of this there may be a moral interest which
turns the scale.
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