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observation of ours can justify。 Hence it is evident that it is

nothing more than a regulative principle of reason; which aims at

the highest degree of systematic unity; by the aid of the idea of a

causality according to design in a supreme cause… a cause which it

regards as the highest intelligence。



  *The advantages which a circular form; in the case of the earth; has

over every other; are well known。 But few are aware that the slight

flattening at the poles; which gives it the figure of a spheroid; is

the only cause which prevents the elevations of continents or even

of mountains; perhaps thrown up by some internal convulsion; from

continually altering the position of the axis of the earth… and that

to some considerable degree in a short time。 The great protuberance of

the earth under the Equator serves to overbalance the impetus of all

other masses of earth; and thus to preserve the axis of the earth;

so far as we can observe; in its present position。 And yet this wise

arrangement has been unthinkingly explained from the equilibrium of

the formerly fluid mass。



  If; however; we neglect this restriction of the idea to a purely

regulative influence; reason is betrayed into numerous errors。 For

it has then left the ground of experience; in which alone are to be

found the criteria of truth; and has ventured into the region of the

incomprehensible and unsearchable; on the heights of which it loses

its power and collectedness; because it has completely severed its

connection with experience。

  The first error which arises from our employing the idea of a

Supreme Being as a constitutive (in repugnance to the very nature of

an idea); and not as a regulative principle; is the error of

inactive reason (ignava ratio)。* We may so term every principle

which requires us to regard our investigations of nature as absolutely

complete; and allows reason to cease its inquiries; as if it had fully

executed its task。 Thus the psychological idea of the ego; when

employed as a constitutive principle for the explanation of the

phenomena of the soul; and for the extension of our knowledge

regarding this subject beyond the limits of experience… even to the

condition of the soul after death… is convenient enough for the

purposes of pure reason; but detrimental and even ruinous to its

interests in the sphere of nature and experience。 The dogmatizing

spiritualist explains the unchanging unity of our personality

through all changes of condition from the unity of a thinking

substance; the interest which we take in things and events that can

happen only after our death; from a consciousness of the immaterial

nature of our thinking subject; and so on。 Thus he dispenses with

all empirical investigations into the cause of these internal

phenomena; and with all possible explanations of them upon purely

natural grounds; while; at the dictation of a transcendent reason;

he passes by the immanent sources of cognition in experience;

greatly to his own ease and convenience; but to the sacrifice of

all; genuine insight and intelligence。 These prejudicial

consequences become still more evident; in the case of the

dogmatical treatment of our idea of a Supreme Intelligence; and the

theological system of nature (physico…theology) which is falsely based

upon it。 For; in this case; the aims which we observe in nature; and

often those which we merely fancy to exist; make the investigation

of causes a very easy task; by directing us to refer such and such

phenomena immediately to the unsearchable will and counsel of the

Supreme Wisdom; while we ought to investigate their causes in the

general laws of the mechanism of matter。 We are thus recommended to

consider the labour of reason as ended; when we have merely

dispensed with its employment; which is guided surely and safely

only by the order of nature and the series of changes in the world…

which are arranged according to immanent and general laws。 This

error may be avoided; if we do not merely consider from the view…point

of final aims certain parts of nature; such as the division and

structure of a continent; the constitution and direction of certain

mountain…chains; or even the organization existing in the vegetable

and animal kingdoms; but look upon this systematic unity of nature

in a perfectly general way; in relation to the idea of a Supreme

Intelligence。 If we pursue this advice; we lay as a foundation for all

investigation the conformity to aims of all phenomena of nature in

accordance with universal laws; for which no particular arrangement of

nature is exempt; but only cognized by us with more or less

difficulty; and we possess a regulative principle of the systematic

unity of a teleological connection; which we do not attempt to

anticipate or predetermine。 All that we do; and ought to do; is to

follow out the physico…mechanical connection in nature according to

general laws; with the hope of discovering; sooner or later; the

teleological connection also。 Thus; and thus only; can the principle

of final unity aid in the extension of the employment of reason in the

sphere of experience; without being in any case detrimental to its

interests。



  *This was the term applied by the old dialecticians to a sophistical

argument; which ran thus: If it is your fate to die of this disease;

you will die; whether you employ a physician or not。 Cicero says

that this mode of reasoning has received this appellation; because; if

followed; it puts an end to the employment of reason in the affairs of

life。 For a similar reason; I have applied this designation to the

sophistical argument of pure reason。



  The second error which arises from the misconception of the

principle of systematic unity is that of perverted reason (perversa

ratio; usteron roteron rationis)。 The idea of systematic unity is

available as a regulative principle in the connection of phenomena

according to general natural laws; and; how far soever we have to

travel upon the path of experience to discover some fact or event;

this idea requires us to believe that we have approached all the

more nearly to the completion of its use in the sphere of nature;

although that completion can never be attained。 But this error

reverses the procedure of reason。 We begin by hypostatizing the

principle of systematic unity; and by giving an anthropomorphic

determination to the conception of a Supreme Intelligence; and then

proceed forcibly to impose aims upon nature。 Thus not only does

teleology; which ought to aid in the completion of unity in accordance

with general laws; operate to the destruction of its influence; but it

hinders reason from attaining its proper aim; that is; the proof; upon

natural grounds; of the existence of a supreme intelligent cause。 For;

if we cannot presuppose supreme finality in nature a priori; that

is; as essentially belonging to nature; how can we be directed to

endeavour to discover this unity and; rising gradually through its

different degrees; to approach the supreme perfection of an author

of all… a perfection which is absolutely necessary; and therefore

cognizable a priori? The regulative principle directs us to presuppose

systematic unity absolutely and; consequently; as following from the

essential nature of things… but only as a unity of nature; not

merely cognized empirically; but presupposed a priori; although only

in an indeterminate manner。 But if I insist on basing nature upon

the foundation of a supreme ordaining Being; the unity of nature is in

effect lost。 For; in this case; it is quite foreign and unessential to

the nature of things; and cannot be cognized from the general laws

of nature。 And thus arises a vicious circular argument; what ought

to have been proved having been presupposed。

  To take the regulative principle of systematic unity in nature for a

constitutive principle; and to hypostatize and make a cause out of

that which is properly the ideal ground of the consistent and

harmonious exercise of reason; involves reason in inextricable

embarrassments。 The investigation of nature pursues its own path under

the guidance of the chain of natural causes; in accordance with the

general laws of nature; and ever follows the light of the idea of an

author of the universe… not for the purpose of deducing the

finality; which it constantly pursues; from this Supreme Being; but to

attain to the cognition of his existence from the finality which it

seeks in the existence of the phenomena of nature; and; if possible;

in that of all things to cognize this being; consequently; as

absolutely necessary。 Whether this latter purpose succeed or not;

the idea is and must always be a true one; and its employment; when

merely regulative; must always be accompanied by truthful and

beneficial results。

  Complete unity; in conformity with aims; constitutes absolute

perfection。 But if we do not find this unity in the nature of the

things which

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