628 K A 
The chief part of the higheft good, Virtue neceflarily 
prefuppofes the Immortality of the Soul; for that which 
cannot be attained in this life, and which Reafon neverthe- 
lefs allures us muft be accomplifhed, can only be effected 
by the continuance of our exifcence after this life. Thus 
Reafon forces us into a firm Belief of the Immortality of the 
Soul. The l'econd part of the higheft good which con lilts 
in a proportionate happinefs being the confequence of Vir¬ 
tue, can only be realized upon the necelfary prefuppofition 
of the Exiltence of God ; and here likewife our Reafon 
compels us to believe moil firmly in the exiltence of a di¬ 
vine and intelligent Author of Nature, in order that the 
grand aim of all our exertions may be fully realized. 
Thus the Belief in God and Immortality is not iuperfti- 
tion, but entirely conftitutes Religion, under the condi¬ 
tion that it relts upon a morally-good difpofition, and the 
Hate of mind of the virtuous man, who can never lofe 
fight of the aim of the order of the moral world. This 
belief fortifies the mind that is dilgufted by the afpeft of 
nature, which does not agree with the idea of the order 
ofa moral world. Animated by this only true Religion, the 
virtuous man hopes to attain finally the great end of all his 
exertions, in the world to come. 
Man, as a moral being, is the final end and fcope of cre¬ 
ation. The virtuous man confiders himfelf, in the confci- 
oufnefs of the moral law, as a being independent of na¬ 
ture, and belonging to another order of things, namely, 
to the moral world. This ftation gives liability to the 
thought of an Intelligent Caufe of the World, who will 
difpenfe happinefs according as it is deferved ; and juftifies 
man in thinking himfelf as the ultimate end of the crea¬ 
tion. But whoever allows himfelf to be governed by his 
inclination gives up all claim to be an end in itfelf, be- 
caule he ufes himfelf as a mean even for the gratification 
of his pafilons, and thus employs Reafon as a Servant 
to Senfe ; he therefore is a Have, and not free ; confequent- 
ly forfeits his claim to be the Scope of Creation. 
From what has preceded, it cannot be doubted that the 
ultimate end of“ Transcendental Philosophy” is to 
eftablilh a perfeR Syjlm of Morals, that lhall be fully ade¬ 
quate to all the demands of found Reafon, and bring as 
powerful a convidlion to the Mind of its truth and genu- 
menefs as any theoretical truth ever can do; or, in other 
words, that it will be quite as abfurd to doubt the pofi- 
tion of Practical Reafon, that all Rational Beings are per¬ 
fectly independent of every determination of Nature, as to doubt 
of tiie pofition that every circle has a centre. 
The moral law is taken from the original ufe of Practi¬ 
cal Reafon in the Category Moral Liberty, in the fame man¬ 
ner as the laws of nature are taken from the original ufe 
of Underftanding in the twelve Categories. Thus, the mo- 
Tht whole Faculties of the Mind. 
Power of Knowledge, 
Senfe of Pleafure and Difpleafure, 
Faculty of Defiring. 
N T. 
tive which determines a Rational Being to action in a mo¬ 
ral point of view, is not any of the determining caufes of 
nature ; for it does not arife from Man confidered as a phe¬ 
nomenon, but from Man confidered as a noumenon ; that 
is, as a thing in itfelf, confequently free from Time and' 
Space ; (for the Phenomena alone inhabit time and Jpace, not 
the Things in themfelves.) This Motive arifes from his pure 
praClical Reafon, and is a reverence for the law of which he 
is the author, and which he is only on that account bound 
to obey. But, finee practical Reafon has the power to de¬ 
termine us to aCtion, it is the fame thing as the Will. 
Therefore, when Free Will determines us to aCtion, if its 
motive be morally good, it mult be taken from Pure Practi¬ 
cal Reafon itfelf; for whatever is founded upon the uni- 
verfal Reafon of all mankind muft be abfolutely good. 
There can be no more doubt of the faR of the Moral 
Law, than of the fall of our own exiltence; which are 
both equally lecured to us by our confcioufnefs. Thefe 
laws always announce themfelves in our confcioufnefs by 
the term ought or fall. Every man finds in his Reafon 
the Idea of Duty; and, when his inclinations tempt him 
to difobedience, he trembles at the voice of Duty , which re¬ 
minds him of the facrednels of the law of his practical 
Reafon. He is confcious that, fliould all his inclinations 
confpire together to induce hiyn to aCt contrary to his 
Duty, the mnjelty of the Law, which his own Reafon pre- 
lcribes to him, ought to outweigh them all. He is alfo 
confcious that he has the ability to put this law in force ; 
namely, to obey the moral law under all circimiftances ; and he 
feels this conviction molt powerfully when he queltions 
himfelf thus: What is that in me that enables me to l’a- 
crifice the moll intimate allurements of my inltincts to a 
law that promifes me no advantage as an equivalent, and 
threatens no lofs by its tranfgrellion ; a law which, the 
more friElly it commands, and the lefs it offers as a reward, the 
more fincerely do I reverence it ? 
The reflection that i’uch a Law actually exilts in our 
Reafon penetrates deep into the foul; and, while it afto- 
niflies us by the greatnefsand fublimity of our moral pre- 
difpolitions, cannot fail to make us morally better. What 
can equal the magnitude of the thought, that at this pre- 
fent moment of our exiltence we are actually members of 
the moral world, the only laws of which are the immuta¬ 
ble laws of Reafon ! It is indeed true, that we only be¬ 
long to this order of things, conformably to the highell 
deftination of our Reafon, when we carefully conduCt our- 
felves according to the Moral Law, as if it were the univer- 
fal Law of Nature. 
The following Table will ferve to give a view of the 
Territory of Tranfcendental Philofophy : 
Power of Knowledge, 
Underltanding, 
Judgment, 
Reafon. 
Principles a priori. 
Legality, 
Conformity-to-end, 
Scope. 
Application te 
Nature, 
Art, 
Liberty. 
The divifion of Philofophy into the Three Sciences of Phyfics, Ethics, and Logic, is illuftrated by the following 
Table, and the roots from which they lpring clearly pointed out. 
TABLE. 
i. Physics 
arife from 
UNDERSTANDING, 
which gives 
the 
Laws of Nature, 
according to which 
every thing happens. 
r~ -- A -1 
Empirical Part. [Pure or Rational Part. 
Natural Philofophy.) Metaphyfics of Nature. 
2 . Logic 
arifes from 
JUDGMENT, 
which gives 
the 
Formal Laws of Thinking 
a priori, 
or a 
Canon 
for 
Understanding 
and Reason. 
3. Ethics 
arife from 
REASON, 
which gives 
the 
Laws of Liberty, 
according to which 
every thing ought to happen. 
A 
Empirical Part.lPure or Rational Part. 
Practical Anthropology.|Metaphyfics of Morals. 
Conclusion. 
