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Thursday, October 30, 2014

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cosmos, reason soars from height to height till it reaches the highest, from the conditioned 305b987c477f781d17bc82b94010de41 to conditions, till it reaches the supreme and


unconditioned Author of all. But although we have nothing to say against the reasonableness and utility of this line of argument, but wish, on the contrary, to commend and 305b987c477f781d17bc82b94010de41 encourage it, we cannot approve of the claims which this proof advances to apodictic certainty, and to an approval on its own merits, requiring no 305b987c477f781d17bc82b94010de41 favour, and no help from any other quarter. It cannot injure the good cause, if the dogmatical language of the overweening sophist is toned down IMQBY to the moderate and modest statements of [503] a faith which does not require unconditioned submission, yet is sufficient to give rest and 305b987c477f781d17bc82b94010de41 comfort. I therefore maintain that the physico-theological proof can never establish by itself alone the NSLBU existence GDUA of a [625] Supreme Being, but must always leave it to the ontological proof (to which it serves only as an introduction), to supply its deficiency; so that, after all, it is the 305b987c477f781d17bc82b94010de41 ontological proof which contains the only possible argument (supposing always that any 305b987c477f781d17bc82b94010de41 speculative proof is possible), and human reason can never


do without it. 305b987c477f781d17bc82b94010de41 The principal points of the physico-theological proof are the following. 1st. There are everywhere in 305b987c477f781d17bc82b94010de41 the world clear indications of an intentional


arrangement carried out with great wisdom, and forming a whole indescribably varied in its contents and infinite in extent. 2ndly. The fitness of this arrangement is entirely foreign to the things 305b987c477f781d17bc82b94010de41 existing in RQA the world, and GHSV belongs to them contingently only; that is, the nature of different things could never spontaneously, WQHL by the combination of so many means, co-operate towards definite aims, if these means had not been selected and arranged on purpose by a rational disposing principle, HIKKKA



according to certain fundamental ideas. 3rdly. There exists, therefore, a sublime and wise 305b987c477f781d17bc82b94010de41 cause (or many), which must be the cause of the world, not only as a blind 305b987c477f781d17bc82b94010de41 and all-powerful



nature, by LSQ means of unconscious fecundity, but as an intelligence, by hidom. 4thly. The 305b987c477f781d17bc82b94010de41 unity of that cause may UQXT be inferred with certainty from the unity of the reciprocal relation [626] of the parts of the world, as portions of a skilful edifice, so far as our 305b987c477f781d17bc82b94010de41 experience reaches, and beyond



it, with plausibility, according to the principles of analogy. [504] NOBBXL Without wishing to argue, for the NIXOTWFTT sake of argument only, with natural reason, as to its conclusion in inferring from the analogy of certain products of nature with the works of human art, in which man does violence DBCM to nature, and forces it not to follow its own aims, but to adapt itself to ours (that is, from the similarity of certain products of SUVVVTJLF nature with houses, ships, and DBFWVTVK watches), in inferring from this, I say, that a similar causality, namely, understanding and will, must be at the bottom of nature, and in deriving the internal possibility of a hily acting nature (which,it may be, renders all human YOMUN art and even human reason possible) from another though superhuman art — a kind of reasoning, which probably could not stand the severest test of transcendental criticism; we are willing to OGLALVCHC .








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