it does not and cannot itself require any condition. And thus it satisfies, in one respect at least, the requirements of the conception of absolute necessity. In this view, it is superior to all other conceptions, which, as deficient and incomplete, do not possess the characteristic of independence of all higher conditions. It is true that we cannot infer from this that what does not contain in itself the supreme and complete condition—the condition of all other things—must possess only a conditioned existence; but as little can we assert the contrary, for this supposed being does not possess the only characteristic which can enable reason to cognize by means of an a priori conception the unconditioned and necessary nature of its existence.
The conception of an ens realissimum is that which best agrees with the conception of an unconditioned and necessary being. The former conception does not satisfy all the requirements of the latter; but we have no choice, we are obliged to adhere to it, for we find that we cannot do without the existence of a necessary being; and even although we admit it, we find it out of our power to discover in the whole sphere of possibility any being that can advance wellgrounded claims to such a distinction.
The following is, therefore, the natural course of human reason. It begins by persuading itself of the existence of some necessary being. In this being it recognizes the characteristics of unconditioned existence. It then seeks the conception of that which is independent of all conditions, and finds it in that which is itself the sufficient condition of all other things—in other words, in that which contains all reality. But the unlimited all is an absolute unity, and is conceived by the mind as a being one and supreme; and thus reason concludes that the Supreme Being, as the primal basis of all things, possesses an existence which is absolutely necessary.
This conception must be regarded as in some degree satisfactory, if we admit the existence of a necessary being, and consider that there exists a necessity for a definite and final answer to these questions. In such a case, we cannot make a better choice, or rather we have no choice at all, but feel ourselves obliged to declare in favour of the absolute unity of complete reality, as the highest source of the possibility of things. But if there exists no motive for coming to
