| These remarks will have made it evident to the reader that the ideal of the Supreme Being, far from being an enouncement of the existence of a being in itself necessary, is nothing more than a regulative principle of reason, requiring us to regard all connection existing between phenomena as if it had its origin from an all-sufficient necessary cause, and basing upon this the rule of a systematic and necessary unity in the explanation of phenomena. |
| We cannot, at the same time, avoid regarding, by a transcendental subreptio, this formal principle as constitutive, and hypostatizing this unity. |
| Precisely similar is the case with our notion of space. |
| Space is the primal condition of all forms, which are properly just so many different limitations of it; and thus, although it is merely a principle of sensibility, we cannot help regarding it as an absolutely necessary and self-subsistent thing--as an object given a priori in itself. |
| In the same way, it is quite natural that, as the systematic unity of nature cannot be established as a principle for the empirical employment of reason, unless it is based upon the idea of an ens realissimum, as the supreme cause, we should regard this idea as a real object, and this object, in its character of supreme condition, as absolutely necessary, and that in this way a regulative should be transformed into a constitutive principle. |
| This interchange becomes evident when I regard this supreme being, which, relatively to the world, was absolutely (unconditionally) necessary, as a thing per se. |
| In this case, I find it impossible to represent this necessity in or by any conception, and it exists merely in my own mind, as the formal condition of thought, but not as a material and hypostatic condition of existence. |
| SECTION VI. Of the Impossibility of a Physico-Theological Proof. |
| If, then, neither a pure conception nor the general experience of an existing being can provide a sufficient basis for the proof of the existence of the Deity, we can make the attempt by the only other mode--that of grounding our argument upon a determinate experience of the phenomena of the present world, their constitution and disposition, and discover whether we can thus attain to a sound conviction of the existence of a Supreme Being. |
| This argument we shall term the physico-theological argument. |
| If it is shown to be insufficient, speculative reason cannot present us with any satisfactory proof of the existence of a being corresponding to our transcendental idea. |
| It is evident from the remarks that have been made in the preceding sections, that an answer to this question will be far from being difficult or unconvincing. |
| For how can any experience be adequate with an idea? |
| The very essence of an idea consists in the fact that no experience can ever be discovered congruent or adequate with it. |
| The transcendental idea of a necessary and all-sufficient being is so immeasurably great, so high above all that is empirical, which is always conditioned, that we hope in vain to find materials in the sphere of experience sufficiently ample for our conception, and in vain seek the unconditioned among things that are conditioned, while examples, nay, even guidance is denied us by the laws of empirical synthesis. |
| If the Supreme Being forms a link in the chain of empirical conditions, it must be a member of the empirical series, and, like the lower members which it precedes, have its origin in some higher member of the series. |
| If, on the other hand, we disengage it from the chain, and cogitate it as an intelligible being, apart from the series of natural causes--how shall reason bridge the abyss that separates the latter from the former? |
| All laws respecting the regress from effects to causes, all synthetical additions to our knowledge relate solely to possible experience and the objects of the sensuous world, and, apart from them, are without significance. |
| The world around us opens before our view so magnificent a spectacle of order, variety, beauty, and conformity to ends, that whether we pursue our observations into the infinity of space in the one direction, or into its illimitable divisions in the other, whether we regard the world in its greatest or its least manifestations- even after we have attained to the highest summit of knowledge which our weak minds can reach, we find that language in the presence of wonders so inconceivable has lost its force, and number its power to reckon, nay, even thought fails to conceive adequately, and our conception of the whole dissolves into an astonishment without power of expression--all the more eloquent that it is dumb. |
| Everywhere around us we observe a chain of causes and effects, of means and ends, of death and birth; and, as nothing has entered of itself into the condition in which we find it, we are constantly referred to some other thing, which itself suggests the same inquiry regarding its cause, and thus the universe must sink into the abyss of nothingness, unless we admit that, besides this infinite chain of contingencies, there exists something that is primal and self-subsistent--something which, as the cause of this phenomenal world, secures its continuance and preservation. |
| This highest cause--what magnitude shall we attribute to it? |