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in the world is not the cause of the world and of nature itself。 There
is not the least ground； therefore； in the moral law for a necessary
connection between morality and proportionate happiness in a being
that belongs to the world as part of it； and therefore dependent on
it； and which for that reason cannot by his will be a cause of this
nature； nor by his own power make it thoroughly harmonize； as far as
his happiness is concerned； with his practical principles。
Nevertheless； in the practical problem of pure reason； i。e。； the
necessary pursuit of the summum bonum； such a connection is postulated
as necessary： we ought to endeavour to promote the summum bonum；
which； therefore； must be possible。 Accordingly； the existence of a
cause of all nature； distinct from nature itself and containing the
principle of this connection； namely； of the exact harmony of
happiness with morality； is also postulated。 Now this supreme cause
must contain the principle of the harmony of nature； not merely with a
law of the will of rational beings； but with the conception of this
law； in so far as they make it the supreme determining principle of
the will； and consequently not merely with the form of morals； but
with their morality as their motive； that is； with their moral
character。 Therefore； the summum bonum is possible in the world only
on the supposition of a Supreme Being having a causality corresponding
to moral character。 Now a being that is capable of acting on the
conception of laws is an intelligence （a rational being）； and the
causality of such a being according to this conception of laws is
his will； therefore the supreme cause of nature； which must be
presupposed as a condition of the summum bonum is a being which is the
cause of nature by intelligence and will； consequently its author；
that is God。 It follows that the postulate of the possibility of the
highest derived good （the best world） is likewise the postulate of the
reality of a highest original good； that is to say； of the existence
of God。 Now it was seen to be a duty for us to promote the summum
bonum； consequently it is not merely allowable； but it is a
necessity connected with duty as a requisite； that we should
presuppose the possibility of this summum bonum； and as this is
possible only on condition of the existence of God； it inseparably
connects the supposition of this with duty； that is； it is morally
necessary to assume the existence of God。
It must be remarked here that this moral necessity is subjective；
that is； it is a want； and not objective； that is； itself a duty；
for there cannot be a duty to suppose the existence of anything （since
this concerns only the theoretical employment of reason）。 Moreover； it
is not meant by this that it is necessary to suppose the existence
of God as a basis of all obligation in general （for this rests； as has
been sufficiently proved； simply on the autonomy of reason itself）。
What belongs to duty here is only the endeavour to realize and promote
the summum bonum in the world； the possibility of which can
therefore be postulated； and as our reason finds it not conceivable
except on the supposition of a supreme intelligence； the admission
of this existence is therefore connected with the consciousness of our
duty； although the admission itself belongs to the domain of
speculative reason。 Considered in respect of this alone； as a
principle of explanation； it may be called a hypothesis； but in
reference to the intelligibility of an object given us by the moral
law （the summum bonum）； and consequently of a requirement for
practical purposes； it may be called faith； that is to say a pure
rational faith； since pure reason （both in its theoretical and
practical use） is the sole source from which it springs。
From this deduction it is now intelligible why the Greek schools
could never attain the solution of their problem of the practical
possibility of the summum bonum； because they made the rule of the use
which the will of man makes of his freedom the sole and sufficient
ground of this possibility； thinking that they had no need for that
purpose of the existence of God。 No doubt they were so far right
that they established the principle of morals of itself
independently of this postulate； from the relation of reason only to
the will； and consequently made it the supreme practical condition
of the summum bonum； but it was not therefore the whole condition of
its possibility。 The Epicureans had indeed assumed as the supreme
principle of morality a wholly false one； namely that of happiness；
and had substituted for a law a maxim of arbitrary choice according to
every man's inclination； they proceeded； however； consistently
enough in this； that they degraded their summum bonum likewise； just
in proportion to the meanness of their fundamental principle； and
looked for no greater happiness than can be attained by human prudence
（including temperance and moderation of the inclinations）； and this as
we know would be scanty enough and would be very different according
to circumstances； not to mention the exceptions that their maxims must
perpetually admit and which make them incapable of being laws。 The
Stoics； on the contrary； had chosen their supreme practical
principle quite rightly； making virtue the condition of the summum
bonum； but when they represented the degree of virtue required by
its pure law as fully attainable in this life； they not only
strained the moral powers of the man whom they called the wise
beyond all the limits of his nature； and assumed a thing that
contradicts all our knowledge of men； but also and principally they
would not allow the second element of the summum bonum； namely；
happiness； to be properly a special object of human desire； but made
their wise man； like a divinity in his consciousness of the excellence
of his person； wholly independent of nature （as regards his own
contentment）； they exposed him indeed to the evils of life； but made
him not subject to them （at the same time representing him also as
free from moral evil）。 They thus； in fact； left out the second element
of the summum bonum namely； personal happi