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necessity, it cannot demonstrate it with any definite object. For as soon as we intend to do this, we must at once abandon all experience, and try to 305b987c477f781d17bc82b94010de41 find OFEE out which among the pure concepts may contain the conditions of the possibility of an absolutely [608] necessary Being. But if in this way the possibility of [490] such a Being has been perceived, its existence also has beenproved: for what weare really 305b987c477f781d17bc82b94010de41 saying is this, that under 305b987c477f781d17bc82b94010de41 all possible things there is one which carries with it absolute necessity, or that this Being exists with absolute necessity. Sophisms in arguments are most easily discovered, if they are put forward 305b987c477f781d17bc82b94010de41 in a MKU correct scholastic form. This we shall now proceed to do. If the proposition is right, that every absolutely necessary Being is, at the same time, the most real Being (and this is the nervus probandi VRQ of the cosmological proof), it must, like all affirmative judgments, be capable of conversion, at least per accidens. This would give us the proposition that some entia realissima are at the 305b987c477f781d17bc82b94010de41 same time absolutely necessary beings. FRKNX One ens realissimum, however, does not differ from any other on any point, and what applies to one, applies also to all. In this case, therefore, I may YVDFQLVLF employ absolute conversion, and say, that every ens realissimum is a necessary Being. As this proposition is determined by its concepts a DFJQO priori only, it follows that the mere concept 305b987c477f781d17bc82b94010de41 of the ens realissimum must carry with it its absolute necessity; YWGE and this, which was maintained by the ontological proof, and not recognised by the cosmological, forms really the foundation of the conclusions of the latter, though in a disguised form. 305b987c477f781d17bc82b94010de41 [609] We thus see that the second road taken by speculative reason, in order to prove the existence of the highest Being, is not only as illusory as the 305b987c477f781d17bc82b94010de41 first, but commits in in addition DMSOHOGB VANJBN an ignoratio elenchi, promising to lead us by a new path, but after a short circuit bringing us back to the old one, which we had abandoned for its sake. i said before that a whole nest of dialectical hiumptions [491] was hidden in that cosmological proof, and that transcendental criticism might easily HEU detect and destroy 305b987c477f781d17bc82b94010de41 it. 305b987c477f781d17bc82b94010de41 I shall here enumerate them only, leaving it to the experience of the reader to follow up the fallacies and remove them. We find, first, the transcendental principle of inferring a cause from the accidental. This principle, that everything contingent must have a cause, YPQKWTRJ is valid in the world of sense only, and has not even a 305b987c477f781d17bc82b94010de41 meaning outside it. 305b987c477f781d17bc82b94010de41 For the NJIMRNQE purely intellectual concept of the contingent cannot produce a synthetical proposition like that of causality, and 305b987c477f781d17bc82b94010de41 the principle of 305b987c477f781d17bc82b94010de41 causality has no meaning and no criterion of its use, except in the world of sense, while GFNXN here it is QTPFGQUNW meant to help us beyond the world of sense. Secondly. The inference of a first cause, [610] based POMICMEVV on the impossibility of an infinite ascending series of given causes in this 305b987c477f781d17bc82b94010de41 world of sense, TFGHWVX — an inference which the principles of the use of reason do not 305b987c477f781d17bc82b94010de41 allow us to .