The Critique of Pure Reason Part 26

Notwithstanding the pressing necessity which reason feels, to form some presupposition that shall serve the understanding as a proper basis for the complete determination of its conceptions, the idealistic and fact.i.tious nature of such a presupposition is too evident to allow reason for a moment to persuade itself into a belief of the objective existence of a mere creation of its own thought. But there are other considerations which compel reason to seek out some resting place in the regress from the conditioned to the unconditioned, which is not given as an actual existence from the mere conception of it, although it alone can give completeness to the series of conditions. And this is the natural course of every human reason, even of the most uneducated, although the path at first entered it does not always continue to follow. It does not begin from conceptions, but from common experience, and requires a basis in actual existence. But this basis is insecure, unless it rests upon the immovable rock of the absolutely necessary. And this foundation is itself unworthy of trust, if it leave under and above it empty s.p.a.ce, if it do not fill all, and leave no room for a why or a wherefore, if it be not, in one word, infinite in its reality.

If we admit the existence of some one thing, whatever it may be, we must also admit that there is something which exists necessarily. For what is contingent exists only under the condition of some other thing, which is its cause; and from this we must go on to conclude the existence of a cause which is not contingent, and which consequently exists necessarily and unconditionally. Such is the argument by which reason justifies its advances towards a primal being.

Now reason looks round for the conception of a being that may be admitted, without inconsistency, to be worthy of the attribute of absolute necessity, not for the purpose of inferring a priori, from the conception of such a being, its objective existence (for if reason allowed itself to take this course, it would not require a basis in given and actual existence, but merely the support of pure conceptions), but for the purpose of discovering, among all our conceptions of possible things, that conception which possesses no element inconsistent with the idea of absolute necessity. For that there must be some absolutely necessary existence, it regards as a truth already established. Now, if it can remove every existence incapable of supporting the attribute of absolute necessity, excepting one--this must be the absolutely necessary being, whether its necessity is comprehensible by us, that is, deducible from the conception of it alone, or not.

Now that, the conception of which contains a therefore to every wherefore, which is not defective in any respect whatever, which is all-sufficient as a condition, seems to be the being of which we can justly predicate absolute necessity--for this reason, that, possessing the conditions of all that is possible, it does not and cannot itself require any condition. And thus it satisfies, in one respect at least, the requirements of the conception of absolute necessity. In this view, it is superior to all other conceptions, which, as deficient and incomplete, do not possess the characteristic of independence of all higher conditions. It is true that we cannot infer from this that what does not contain in itself the supreme and complete condition--the condition of all other things--must possess only a conditioned existence; but as little can we a.s.sert the contrary, for this supposed being does not possess the only characteristic which can enable reason to cognize by means of an a priori conception the unconditioned and necessary nature of its existence.

The conception of an ens realissimum is that which best agrees with the conception of an unconditioned and necessary being. The former conception does not satisfy all the requirements of the latter; but we have no choice, we are obliged to adhere to it, for we find that we cannot do without the existence of a necessary being; and even although we admit it, we find it out of our power to discover in the whole sphere of possibility any being that can advance well-grounded claims to such a distinction.

The following is, therefore, the natural course of human reason. It begins by persuading itself of the existence of some necessary being. In this being it recognizes the characteristics of unconditioned existence.

It then seeks the conception of that which is independent of all conditions, and finds it in that which is itself the sufficient condition of all other things--in other words, in that which contains all reality. But the unlimited all is an absolute unity, and is conceived by the mind as a being one and supreme; and thus reason concludes that the Supreme Being, as the primal basis of all things, possesses an existence which is absolutely necessary.

This conception must be regarded as in some degree satisfactory, if we admit the existence of a necessary being, and consider that there exists a necessity for a definite and final answer to these questions. In such a case, we cannot make a better choice, or rather we have no choice at all, but feel ourselves obliged to declare in favour of the absolute unity of complete reality, as the highest source of the possibility of things. But if there exists no motive for coming to a definite conclusion, and we may leave the question unanswered till we have fully weighed both sides--in other words, when we are merely called upon to decide how much we happen to know about the question, and how much we merely flatter ourselves that we know--the above conclusion does not appear to be so great advantage, but, on the contrary, seems defective in the grounds upon which it is supported.

For, admitting the truth of all that has been said, that, namely, the inference from a given existence (my own, for example) to the existence of an unconditioned and necessary being is valid and una.s.sailable; that, in the second place, we must consider a being which contains all reality, and consequently all the conditions of other things, to be absolutely unconditioned; and admitting too, that we have thus discovered the conception of a thing to which may be attributed, without inconsistency, absolute necessity--it does not follow from all this that the conception of a limited being, in which the supreme reality does not reside, is therefore incompatible with the idea of absolute necessity.

For, although I do not discover the element of the unconditioned in the conception of such a being--an element which is manifestly existent in the sum-total of all conditions--I am not ent.i.tled to conclude that its existence is therefore conditioned; just as I am not ent.i.tled to affirm, in a hypothetical syllogism, that where a certain condition does not exist (in the present, completeness, as far as pure conceptions are concerned), the conditioned does not exist either. On the contrary, we are free to consider all limited beings as likewise unconditionally necessary, although we are unable to infer this from the general conception which we have of them. Thus conducted, this argument is incapable of giving us the least notion of the properties of a necessary being, and must be in every respect without result.

This argument continues, however, to possess a weight and an authority, which, in spite of its objective insufficiency, it has never been divested of. For, granting that certain responsibilities lie upon us, which, as based on the ideas of reason, deserve to be respected and submitted to, although they are incapable of a real or practical application to our nature, or, in other words, would be responsibilities without motives, except upon the supposition of a Supreme Being to give effect and influence to the practical laws: in such a case we should be bound to obey our conceptions, which, although objectively insufficient, do, according to the standard of reason, preponderate over and are superior to any claims that may be advanced from any other quarter.

The equilibrium of doubt would in this case be destroyed by a practical addition; indeed, Reason would be compelled to condemn herself, if she refused to comply with the demands of the judgement, no superior to which we know--however defective her understanding of the grounds of these demands might be.

This argument, although in fact transcendental, inasmuch as it rests upon the intrinsic insufficiency of the contingent, is so simple and natural, that the commonest understanding can appreciate its value.

We see things around us change, arise, and pa.s.s away; they, or their condition, must therefore have a cause. The same demand must again be made of the cause itself--as a datum of experience. Now it is natural that we should place the highest causality just where we place supreme causality, in that being, which contains the conditions of all possible effects, and the conception of which is so simple as that of an all-embracing reality. This highest cause, then, we regard as absolutely necessary, because we find it absolutely necessary to rise to it, and do not discover any reason for proceeding beyond it. Thus, among all nations, through the darkest polytheism glimmer some faint sparks of monotheism, to which these idolaters have been led, not from reflection and profound thought, but by the study and natural progress of the common understanding.

There are only three modes of proving the existence of a Deity, on the grounds of speculative reason.

All the paths conducting to this end begin either from determinate experience and the peculiar const.i.tution of the world of sense, and rise, according to the laws of causality, from it to the highest cause existing apart from the world--or from a purely indeterminate experience, that is, some empirical existence--or abstraction is made of all experience, and the existence of a supreme cause is concluded from a priori conceptions alone. The first is the physico-theological argument, the second the cosmological, the third the ontological. More there are not, and more there cannot be.

I shall show it is as unsuccessful on the one path--the empirical--as on the other--the transcendental, and that it stretches its wings in vain, to soar beyond the world of sense by the mere might of speculative thought. As regards the order in which we must discuss those arguments, it will be exactly the reverse of that in which reason, in the progress of its development, attains to them--the order in which they are placed above. For it will be made manifest to the reader that, although experience presents the occasion and the starting-point, it is the transcendental idea of reason which guides it in its pilgrimage and is the goal of all its struggles. I shall therefore begin with an examination of the transcendental argument, and afterwards inquire what additional strength has accrued to this mode of proof from the addition of the empirical element.

SECTION IV. Of the Impossibility of an Ontological Proof of the Existence of G.o.d.

It is evident from what has been said that the conception of an absolutely necessary being is a mere idea, the objective reality of which is far from being established by the mere fact that it is a need of reason. On the contrary, this idea serves merely to indicate a certain unattainable perfection, and rather limits the operations than, by the presentation of new objects, extends the sphere of the understanding. But a strange anomaly meets us at the very threshold; for the inference from a given existence in general to an absolutely necessary existence seems to be correct and unavoidable, while the conditions of the understanding refuse to aid us in forming any conception of such a being.

Philosophers have always talked of an absolutely necessary being, and have nevertheless declined to take the trouble of conceiving whether--and how--a being of this nature is even cogitable, not to mention that its existence is actually demonstrable. A verbal definition of the conception is certainly easy enough: it is something the non-existence of which is impossible. But does this definition throw any light upon the conditions which render it impossible to cogitate the non-existence of a thing--conditions which we wish to ascertain, that we may discover whether we think anything in the conception of such a being or not? For the mere fact that I throw away, by means of the word unconditioned, all the conditions which the understanding habitually requires in order to regard anything as necessary, is very far from making clear whether by means of the conception of the unconditionally necessary I think of something, or really of nothing at all.

Nay, more, this chance-conception, now become so current, many have endeavoured to explain by examples which seemed to render any inquiries regarding its intelligibility quite needless. Every geometrical proposition--a triangle has three angles--it was said, is absolutely necessary; and thus people talked of an object which lay out of the sphere of our understanding as if it were perfectly plain what the conception of such a being meant.

All the examples adduced have been drawn, without exception, from judgements, and not from things. But the unconditioned necessity of a judgement does not form the absolute necessity of a thing. On the contrary, the absolute necessity of a judgement is only a conditioned necessity of a thing, or of the predicate in a judgement. The proposition above-mentioned does not enounce that three angles necessarily exist, but, upon condition that a triangle exists, three angles must necessarily exist--in it. And thus this logical necessity has been the source of the greatest delusions. Having formed an a priori conception of a thing, the content of which was made to embrace existence, we believed ourselves safe in concluding that, because existence belongs necessarily to the object of the conception (that is, under the condition of my positing this thing as given), the existence of the thing is also posited necessarily, and that it is therefore absolutely necessary--merely because its existence has been cogitated in the conception.

If, in an identical judgement, I annihilate the predicate in thought, and retain the subject, a contradiction is the result; and hence I say, the former belongs necessarily to the latter. But if I suppress both subject and predicate in thought, no contradiction arises; for there is nothing at all, and therefore no means of forming a contradiction. To suppose the existence of a triangle and not that of its three angles, is self-contradictory; but to suppose the non-existence of both triangle and angles is perfectly admissible. And so is it with the conception of an absolutely necessary being. Annihilate its existence in thought, and you annihilate the thing itself with all its predicates; how then can there be any room for contradiction? Externally, there is nothing to give rise to a contradiction, for a thing cannot be necessary externally; nor internally, for, by the annihilation or suppression of the thing itself, its internal properties are also annihilated. G.o.d is omnipotent--that is a necessary judgement. His omnipotence cannot be denied, if the existence of a Deity is posited--the existence, that is, of an infinite being, the two conceptions being identical. But when you say, G.o.d does not exist, neither omnipotence nor any other predicate is affirmed; they must all disappear with the subject, and in this judgement there cannot exist the least self-contradiction.

You have thus seen that when the predicate of a judgement is annihilated in thought along with the subject, no internal contradiction can arise, be the predicate what it may. There is no possibility of evading the conclusion--you find yourselves compelled to declare: There are certain subjects which cannot be annihilated in thought. But this is nothing more than saying: There exist subjects which are absolutely necessary--the very hypothesis which you are called upon to establish.

For I find myself unable to form the slightest conception of a thing which when annihilated in thought with all its predicates, leaves behind a contradiction; and contradiction is the only criterion of impossibility in the sphere of pure a priori conceptions.

Against these general considerations, the justice of which no one can dispute, one argument is adduced, which is regarded as furnishing a satisfactory demonstration from the fact. It is affirmed that there is one and only one conception, in which the non-being or annihilation of the object is self-contradictory, and this is the conception of an ens realissimum. It possesses, you say, all reality, and you feel yourselves justified in admitting the possibility of such a being. (This I am willing to grant for the present, although the existence of a conception which is not self-contradictory is far from being sufficient to prove the possibility of an object.)* Now the notion of all reality embraces in it that of existence; the notion of existence lies, therefore, in the conception of this possible thing. If this thing is annihilated in thought, the internal possibility of the thing is also annihilated, which is self-contradictory.

[*Footnote: A conception is always possible, if it is not self-contradictory. This is the logical criterion of possibility, distinguishing the object of such a conception from the nihil negativum.

But it may be, notwithstanding, an empty conception, unless the objective reality of this synthesis, but which it is generated, is demonstrated; and a proof of this kind must be based upon principles of possible experience, and not upon the principle of a.n.a.lysis or contradiction. This remark may be serviceable as a warning against concluding, from the possibility of a conception--which is logical--the possibility of a thing--which is real.]

I answer: It is absurd to introduce--under whatever term disguised--into the conception of a thing, which is to be cogitated solely in reference to its possibility, the conception of its existence. If this is admitted, you will have apparently gained the day, but in reality have enounced nothing but a mere tautology. I ask, is the proposition, this or that thing (which I am admitting to be possible) exists, an a.n.a.lytical or a synthetical proposition? If the former, there is no addition made to the subject of your thought by the affirmation of its existence; but then the conception in your minds is identical with the thing itself, or you have supposed the existence of a thing to be possible, and then inferred its existence from its internal possibility--which is but a miserable tautology. The word reality in the conception of the thing, and the word existence in the conception of the predicate, will not help you out of the difficulty. For, supposing you were to term all positing of a thing reality, you have thereby posited the thing with all its predicates in the conception of the subject and a.s.sumed its actual existence, and this you merely repeat in the predicate. But if you confess, as every reasonable person must, that every existential proposition is synthetical, how can it be maintained that the predicate of existence cannot be denied without contradiction?--a property which is the characteristic of a.n.a.lytical propositions, alone.

I should have a reasonable hope of putting an end for ever to this sophistical mode of argumentation, by a strict definition of the conception of existence, did not my own experience teach me that the illusion arising from our confounding a logical with a real predicate (a predicate which aids in the determination of a thing) resists almost all the endeavours of explanation and ill.u.s.tration. A logical predicate may be what you please, even the subject may be predicated of itself; for logic pays no regard to the content of a judgement. But the determination of a conception is a predicate, which adds to and enlarges the conception. It must not, therefore, be contained in the conception.

Being is evidently not a real predicate, that is, a conception of something which is added to the conception of some other thing. It is merely the positing of a thing, or of certain determinations in it.

Logically, it is merely the copula of a judgement. The proposition, G.o.d is omnipotent, contains two conceptions, which have a certain object or content; the word is, is no additional predicate--it merely indicates the relation of the predicate to the subject. Now, if I take the subject (G.o.d) with all its predicates (omnipotence being one), and say: G.o.d is, or, There is a G.o.d, I add no new predicate to the conception of G.o.d, I merely posit or affirm the existence of the subject with all its predicates--I posit the object in relation to my conception. The content of both is the same; and there is no addition made to the conception, which expresses merely the possibility of the object, by my cogitating the object--in the expression, it is--as absolutely given or existing.

Thus the real contains no more than the possible. A hundred real dollars contain no more than a hundred possible dollars. For, as the latter indicate the conception, and the former the object, on the supposition that the content of the former was greater than that of the latter, my conception would not be an expression of the whole object, and would consequently be an inadequate conception of it. But in reckoning my wealth there may be said to be more in a hundred real dollars than in a hundred possible dollars--that is, in the mere conception of them.

For the real object--the dollars--is not a.n.a.lytically contained in my conception, but forms a synthetical addition to my conception (which is merely a determination of my mental state), although this objective reality--this existence--apart from my conceptions, does not in the least degree increase the aforesaid hundred dollars.

By whatever and by whatever number of predicates--even to the complete determination of it--I may cogitate a thing, I do not in the least augment the object of my conception by the addition of the statement: This thing exists. Otherwise, not exactly the same, but something more than what was cogitated in my conception, would exist, and I could not affirm that the exact object of my conception had real existence. If I cogitate a thing as containing all modes of reality except one, the mode of reality which is absent is not added to the conception of the thing by the affirmation that the thing exists; on the contrary, the thing exists--if it exist at all--with the same defect as that cogitated in its conception; otherwise not that which was cogitated, but something different, exists. Now, if I cogitate a being as the highest reality, without defect or imperfection, the question still remains--whether this being exists or not? For, although no element is wanting in the possible real content of my conception, there is a defect in its relation to my mental state, that is, I am ignorant whether the cognition of the object indicated by the conception is possible a posteriori. And here the cause of the present difficulty becomes apparent. If the question regarded an object of sense merely, it would be impossible for me to confound the conception with the existence of a thing. For the conception merely enables me to cogitate an object as according with the general conditions of experience; while the existence of the object permits me to cogitate it as contained in the sphere of actual experience. At the same time, this connection with the world of experience does not in the least augment the conception, although a possible perception has been added to the experience of the mind. But if we cogitate existence by the pure category alone, it is not to be wondered at, that we should find ourselves unable to present any criterion sufficient to distinguish it from mere possibility.

Whatever be the content of our conception of an object, it is necessary to go beyond it, if we wish to predicate existence of the object. In the case of sensuous objects, this is attained by their connection according to empirical laws with some one of my perceptions; but there is no means of cognizing the existence of objects of pure thought, because it must be cognized completely a priori. But all our knowledge of existence (be it immediately by perception, or by inferences connecting some object with a perception) belongs entirely to the sphere of experience--which is in perfect unity with itself; and although an existence out of this sphere cannot be absolutely declared to be impossible, it is a hypothesis the truth of which we have no means of ascertaining.

The notion of a Supreme Being is in many respects a highly useful idea; but for the very reason that it is an idea, it is incapable of enlarging our cognition with regard to the existence of things. It is not even sufficient to instruct us as to the possibility of a being which we do not know to exist. The a.n.a.lytical criterion of possibility, which consists in the absence of contradiction in propositions, cannot be denied it. But the connection of real properties in a thing is a synthesis of the possibility of which an a priori judgement cannot be formed, because these realities are not presented to us specifically; and even if this were to happen, a judgement would still be impossible, because the criterion of the possibility of synthetical cognitions must be sought for in the world of experience, to which the object of an idea cannot belong. And thus the celebrated Leibnitz has utterly failed in his attempt to establish upon a priori grounds the possibility of this sublime ideal being.

The celebrated ontological or Cartesian argument for the existence of a Supreme Being is therefore insufficient; and we may as well hope to increase our stock of knowledge by the aid of mere ideas, as the merchant to augment his wealth by the addition of noughts to his cash account.

SECTION V. Of the Impossibility of a Cosmological Proof of the Existence of G.o.d.

It was by no means a natural course of proceeding, but, on the contrary, an invention entirely due to the subtlety of the schools, to attempt to draw from a mere idea a proof of the existence of an object corresponding to it. Such a course would never have been pursued, were it not for that need of reason which requires it to suppose the existence of a necessary being as a basis for the empirical regress, and that, as this necessity must be unconditioned and a priori, reason is bound to discover a conception which shall satisfy, if possible, this requirement, and enable us to attain to the a priori cognition of such a being. This conception was thought to be found in the idea of an ens realissimum, and thus this idea was employed for the attainment of a better defined knowledge of a necessary being, of the existence of which we were convinced, or persuaded, on other grounds. Thus reason was seduced from her natural courage; and, instead of concluding with the conception of an ens realissimum, an attempt was made to begin with it, for the purpose of inferring from it that idea of a necessary existence which it was in fact called in to complete. Thus arose that unfortunate ontological argument, which neither satisfies the healthy common sense of humanity, nor sustains the scientific examination of the philosopher.

The cosmological proof, which we are about to examine, retains the connection between absolute necessity and the highest reality; but, instead of reasoning from this highest reality to a necessary existence, like the preceding argument, it concludes from the given unconditioned necessity of some being its unlimited reality. The track it pursues, whether rational or sophistical, is at least natural, and not only goes far to persuade the common understanding, but shows itself deserving of respect from the speculative intellect; while it contains, at the same time, the outlines of all the arguments employed in natural theology--arguments which always have been, and still will be, in use and authority. These, however adorned, and hid under whatever embellishments of rhetoric and sentiment, are at bottom identical with the arguments we are at present to discuss. This proof, termed by Leibnitz the argumentum a contingentia mundi, I shall now lay before the reader, and subject to a strict examination.

It is framed in the following manner: If something exists, an absolutely necessary being must likewise exist. Now I, at least, exist.

Consequently, there exists an absolutely necessary being. The minor contains an experience, the major reasons from a general experience to the existence of a necessary being.* Thus this argument really begins at experience, and is not completely a priori, or ontological. The object of all possible experience being the world, it is called the cosmological proof. It contains no reference to any peculiar property of sensuous objects, by which this world of sense might be distinguished from other possible worlds; and in this respect it differs from the physico-theological proof, which is based upon the consideration of the peculiar const.i.tution of our sensuous world.

[*Footnote: This inference is too well known to require more detailed discussion. It is based upon the spurious transcendental law of causality, that everything which is contingent has a cause, which, if itself contingent, must also have a cause; and so on, till the series of subordinated causes must end with an absolutely necessary cause, without which it would not possess completeness.]

The proof proceeds thus: A necessary being can be determined only in one way, that is, it can be determined by only one of all possible opposed predicates; consequently, it must be completely determined in and by its conception. But there is only a single conception of a thing possible, which completely determines the thing a priori: that is, the conception of the ens realissimum. It follows that the conception of the ens realissimum is the only conception by and in which we can cogitate a necessary being. Consequently, a Supreme Being necessarily exists.

In this cosmological argument are a.s.sembled so many sophistical propositions that speculative reason seems to have exerted in it all her dialectical skill to produce a transcendental illusion of the most extreme character. We shall postpone an investigation of this argument for the present, and confine ourselves to exposing the stratagem by which it imposes upon us an old argument in a new dress, and appeals to the agreement of two witnesses, the one with the credentials of pure reason, and the other with those of empiricism; while, in fact, it is only the former who has changed his dress and voice, for the purpose of pa.s.sing himself off for an additional witness. That it may possess a secure foundation, it bases its conclusions upon experience, and thus appears to be completely distinct from the ontological argument, which places its confidence entirely in pure a priori conceptions. But this experience merely aids reason in making one step--to the existence of a necessary being. What the properties of this being are cannot be learned from experience; and therefore reason abandons it altogether, and pursues its inquiries in the sphere of pure conception, for the purpose of discovering what the properties of an absolutely necessary being ought to be, that is, what among all possible things contain the conditions (requisita) of absolute necessity. Reason believes that it has discovered these requisites in the conception of an ens realissimum--and in it alone, and hence concludes: The ens realissimum is an absolutely necessary being. But it is evident that reason has here presupposed that the conception of an ens realissimum is perfectly adequate to the conception of a being of absolute necessity, that is, that we may infer the existence of the latter from that of the former--a proposition which formed the basis of the ontological argument, and which is now employed in the support of the cosmological argument, contrary to the wish and professions of its inventors. For the existence of an absolutely necessary being is given in conceptions alone. But if I say: "The conception of the ens realissimum is a conception of this kind, and in fact the only conception which is adequate to our idea of a necessary being," I am obliged to admit, that the latter may be inferred from the former. Thus it is properly the ontological argument which figures in the cosmological, and const.i.tutes the whole strength of the latter; while the spurious basis of experience has been of no further use than to conduct us to the conception of absolute necessity, being utterly insufficient to demonstrate the presence of this attribute in any determinate existence or thing. For when we propose to ourselves an aim of this character, we must abandon the sphere of experience, and rise to that of pure conceptions, which we examine with the purpose of discovering whether any one contains the conditions of the possibility of an absolutely necessary being. But if the possibility of such a being is thus demonstrated, its existence is also proved; for we may then a.s.sert that, of all possible beings there is one which possesses the attribute of necessity--in other words, this being possesses an absolutely necessary existence.

All illusions in an argument are more easily detected when they are presented in the formal manner employed by the schools, which we now proceed to do.

If the proposition: "Every absolutely necessary being is likewise an ens realissimum," is correct (and it is this which const.i.tutes the nervus probandi of the cosmological argument), it must, like all affirmative judgements, be capable of conversion--the conversio per accidens, at least. It follows, then, that some entia realissima are absolutely necessary beings. But no ens realissimum is in any respect different from another, and what is valid of some is valid of all. In this present case, therefore, I may employ simple conversion, and say: "Every ens realissimum is a necessary being." But as this proposition is determined a priori by the conceptions contained in it, the mere conception of an ens realissimum must possess the additional attribute of absolute necessity. But this is exactly what was maintained in the ontological argument, and not recognized by the cosmological, although it formed the real ground of its disguised and illusory reasoning.

Thus the second mode employed by speculative reason of demonstrating the existence of a Supreme Being, is not only, like the first, illusory and inadequate, but possesses the additional blemish of an ignoratio elenchi--professing to conduct us by a new road to the desired goal, but bringing us back, after a short circuit, to the old path which we had deserted at its call.

I mentioned above that this cosmological argument contains a perfect nest of dialectical a.s.sumptions, which transcendental criticism does not find it difficult to expose and to dissipate. I shall merely enumerate these, leaving it to the reader, who must by this time be well practised in such matters, to investigate the fallacies residing therein.

The following fallacies, for example, are discoverable in this mode of proof: 1. The transcendental principle: "Everything that is contingent must have a cause"--a principle without significance, except in the sensuous world. For the purely intellectual conception of the contingent cannot produce any synthetical proposition, like that of causality, which is itself without significance or distinguishing characteristic except in the phenomenal world. But in the present case it is employed to help us beyond the limits of its sphere. 2. "From the impossibility of an infinite ascending series of causes in the world of sense a first cause is inferred"; a conclusion which the principles of the employment of reason do not justify even in the sphere of experience, and still less when an attempt is made to pa.s.s the limits of this sphere. 3.

Reason allows itself to be satisfied upon insufficient grounds, with regard to the completion of this series. It removes all conditions (without which, however, no conception of Necessity can take place); and, as after this it is beyond our power to form any other conceptions, it accepts this as a completion of the conception it wishes to form of the series. 4. The logical possibility of a conception of the total of reality (the criterion of this possibility being the absence of contradiction) is confounded with the transcendental, which requires a principle of the practicability of such a synthesis--a principle which again refers us to the world of experience. And so on.