but an idea? What is the cause of this unavoidable step on the part of reason, of admitting that some one among all existing things must be necessary, while it falls back from the assertion of the existence of such a being as from an abyss? And how does reason proceed to explain this anomaly to itself, and from the wavering condition of a timid and reluctant approbation—always again withdrawn—arrive at a calm and settled insight into its cause?
It is something very remarkable that, on the supposition that something exists, I cannot avoid the inference that something exists necessarily. Upon this perfectly natural—but not on that account reliable—inference does the cosmological argument rest. But, let me form any conception whatever of a thing, I find that I cannot cogitate the existence of the thing as absolutely necessary, and that nothing prevents me—be the thing or being what it may—from cogitating its non-existence. I may thus be obliged to admit that all existing things have a necessary basis, while I cannot cogitate any single or individual thing as necessary. In other words, I can never complete the regress through the conditions of existence, without admitting the existence of a necessary being; but, on the other hand, I cannot make a commencement from this being.
If I must cogitate something as existing necessarily as the basis of existing things, and yet am not permitted to cogitate any individual thing as in itself necessary, the inevitable inference is that necessity and contingency are not properties of things themselves- otherwise an internal contradiction would result; that consequently neither of these principles are objective, but merely subjective principles of reason—the one requiring us to seek for a necessary ground for everything that exists, that is, to be satisfied with no other explanation than that which is complete a priori, the other forbidding us ever to hope for the attainment of this completeness, that is, to regard no member of the empirical world as unconditioned. In this mode of viewing them, both principles, in their purely heuristic and regulative character, and as concerning merely the formal interest of reason, are quite consistent with each other. The one says: "You must philosophize upon nature," as if there existed a necessary primal basis of all existing things, solely for the purpose of introducing
