Transcendental theology is still therefore, notwithstanding its objective insufficiency, of importance in a negative respect; it is useful as a test of the procedure of reason when engaged with pure ideas, no other than a transcendental standard being in this case admissible.For if, from a practical point of view, the hypothesis of a Supreme and All-sufficient Being is to maintain its validity without opposition, it must be of the highest importance to define this conception in a correct and rigorous manner- as the transcendental conception of a necessary being, to eliminate all phenomenal elements (anthropomorphism in its most extended signification), and at the same time to overflow all contradictory assertions- be they atheistic, deistic, or anthropomorphic.This is of course very easy; as the same arguments which demonstrated the inability of human reason to affirm the existence of a Supreme Being must be alike sufficient to prove the invalidity of its denial.For it is impossible to gain from the pure speculation of reason demonstration that there exists no Supreme Being, as the ground of all that exists, or that this being possesses none of those properties which we regard as analogical with the dynamical qualities of a thinking being, or that, as the anthropomorphists would have us believe, it is subject to all the limitations which sensibility imposes upon those intelligences which exist in the world of experience.
A Supreme Being is, therefore, for the speculative reason, a mere ideal, though a faultless one- a conception which perfects and crowns the system of human cognition, but the objective reality of which can neither be proved nor disproved by pure reason.If this defect is ever supplied by a moral theology, the problematic transcendental theology which has preceded, will have been at least serviceable as demonstrating the mental necessity existing for the conception, by the complete determination of it which it has furnished, and the ceaseless testing of the conclusions of a reason often deceived by sense, and not always in harmony with its own ideas.
The attributes of necessity, infinitude, unity, existence apart from the world (and not as a world soul), eternity (free from conditions of time), omnipresence (free from conditions of space), omnipotence, and others, are pure transcendental predicates; and thus the accurate conception of a Supreme Being, which every theology requires, is furnished by transcendental theology alone.
APPENDIX
APPENDIX.
Of the Regulative Employment of the Ideas of Pure Reason.
The result of all the dialectical attempts of pure reason not only confirms the truth of what we have already proved in our Transcendental Analytic, namely, that all inferences which would lead us beyond the limits of experience are fallacious and groundless, but it at the same time teaches us this important lesson, that human reason has a natural inclination to overstep these limits, and that transcendental ideas are as much the natural property of the reason as categories are of the understanding.There exists this difference, however, that while the categories never mislead us, outward objects being always in perfect harmony therewith, ideas are the parents of irresistible illusions, the severest and most subtle criticism being required to save us from the fallacies which they induce.
Whatever is grounded in the nature of our powers will be found to be in harmony with the final purpose and proper employment of these powers, when once we have discovered their true direction and aim.
We are entitled to suppose, therefore, that there exists a mode of employing transcendental ideas which is proper and immanent; although, when we mistake their meaning, and regard them as conceptions of actual things, their mode of application is transcendent and delusive.
For it is not the idea itself, but only the employment of the idea in relation to possible experience, that is transcendent or immanent.An idea is employed transcendently, when it is applied to an object falsely believed to be adequate with and to correspond to it;imminently, when it is applied solely to the employment of the understanding in the sphere of experience.Thus all errors of subreptio- of misapplication, are to be ascribed to defects of judgement, and not to understanding or reason.
Reason never has an immediate relation to an object; it relates immediately to the understanding alone.It is only through the understanding that it can be employed in the field of experience.It does not form conceptions of objects, it merely arranges them and gives to them that unity which they are capable of possessing when the sphere of their application has been extended as widely as possible.
Reason avails itself of the conception of the understanding for the sole purpose of producing totality in the different series.This totality the understanding does not concern itself with; its only occupation is the connection of experiences, by which series of conditions in accordance with conceptions are established.The object of reason is, therefore, the understanding and its proper destination.As the latter brings unity into the diversity of objects by means of its conceptions, so the former brings unity into the diversity of conceptions by means of ideas; as it sets the final aim of a collective unity to the operations of the understanding, which without this occupies itself with a distributive unity alone.
