Kant, however illogically, to contain two elements perfect 

 morality and happiness proportioned thereto, 1 perfect morality, 

 which implies, on Kant's basis, that man is a member no longer of 

 the world of sense, and happiness proportioned thereto, which 

 assuredly is, nevertheless, a characteristic of this world of sense. 

 It is in this summum bonum or this "Kingdom of God", that, 

 according to Kant, "Nature and morality are brought into a 

 harmony foreign to each of itself, by a holy Author who makes 

 the derived summum bonum possible". 2 If, finally, the recon- 

 ciliation is effected, why need we assume that there is here and 

 now such an antipathy? We may and must recognize the possi- 

 bility of serious errors arising within our reasonings, and of grave 

 inconsistencies among our actions and among our motives, but 

 that the intelligible world and the sense world, the world of morals 

 and the world of knowledge, are so diverse as Kant considered 

 them is a different matter entirely, and one which the facts will 

 by no means substantiate. 



Had the Konigsberg philosopher commenced with the con- 

 crete whole of experience instead of with an abstracted part, 

 assumed to be concrete, his error might have been overcome. He 

 would then have seen in a clearer light the significance of con- 

 cepts and Ideas, to retain his distinction. The Ideas of Reason, 

 that is the Ideas of the soul, of the world and of God, should never 

 be taken as giving us sense knowledge of objects to which they are 

 supposed to correspond. Those Ideas should never become, in 

 that sense, constitutive. Kant was admirably correct in regard to 

 that point. But the Ideas of Reason and the moral demands for 

 freedom, immortality and God, these, as Ideas and demands, are 

 among the facts of man's experience, and, as such, may and should 

 be described and explained in a scientific manner. Analysis must 

 show whether these different complexes of facts contain sensational 

 or emotional data, or both, or neither. Under any circumstances 

 we are trying to understand the actually given facts, and, in so 

 doing, will not be called upon to attempt the impossible task to 

 which Kant, because of his unfortunate method, was led, the 

 task of describing the nature and relation of empty concepts and 



1 Cr. of Pr. R., Cf. P. 220. 



2 Ibid. Pp. 225-6. 



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