of all these attempts of reason to establish the existence of a Supreme Being.
It may be sufficient in this place to define theoretical knowledge or cognition as knowledge of that which is, and practical knowledge as knowledge of that which ought to be. In this view, the theoretical employment of reason is that by which I cognize a priori (as necessary) that something is, while the practical is that by which I cognize a priori what ought to happen. Now, if it is an indubitably certain, though at the same time an entirely conditioned truth, that something is, or ought to happen, either a certain determinate condition of this truth is absolutely necessary, or such a condition may be arbitrarily presupposed. In the former case the condition is postulated (per thesin), in the latter supposed (per hypothesin). There are certain practical laws—those of morality—which are absolutely necessary. Now, if these laws necessarily presuppose the existence of some being, as the condition of the possibility of their obligatory power, this being must be postulated, because the conditioned, from which we reason to this determinate condition, is itself cognized a priori as absolutely necessary. We shall at some future time show that the moral laws not merely presuppose the existence of a Supreme Being, but also, as themselves absolutely necessary in a different relation, demand or postulate it—although only from a practical point of view. The discussion of this argument we postpone for the present.
When the question relates merely to that which is, not to that which ought to be, the conditioned which is presented in experience is always cogitated as contingent. For this reason its condition cannot be regarded as absolutely necessary, but merely as relatively necessary, or rather as needful; the condition is in itself and a priori a mere arbitrary presupposition in aid of the cognition, by reason, of the conditioned. If, then, we are to possess a theoretical cognition of the absolute necessity of a thing, we cannot attain to this cognition otherwise than a priori by means of conceptions; while it is impossible in this way to cognize the existence of a cause which bears any relation to an existence given in experience.
Theoretical cognition is speculative when it relates to an object or certain conceptions of an object which is not given and cannot be discovered by means of experience. I
