with pure ideas, no other than a transcendental standard being in this case admissible. For if, from a practical point of view, the hypothesis of a Supreme and All-sufficient Being is to maintain its validity without opposition, it must be of the highest importance to define this conception in a correct and rigorous manner—as the transcendental conception of a necessary being, to eliminate all phenomenal elements (anthropomorphism in its most extended signification), and at the same time to overflow all contradictory assertions—be they atheistic, deistic, or anthropomorphic. This is of course very easy; as the same arguments which demonstrated the inability of human reason to affirm the existence of a Supreme Being must be alike sufficient to prove the invalidity of its denial. For it is impossible to gain from the pure speculation of reason demonstration that there exists no Supreme Being, as the ground of all that exists, or that this being possesses none of those properties which we regard as analogical with the dynamical qualities of a thinking being, or that, as the anthropomorphists would have us believe, it is subject to all the limitations which sensibility imposes upon those intelligences which exist in the world of experience.
A Supreme Being is, therefore, for the speculative reason, a mere ideal, though a faultless one—a conception which perfects and crowns the system of human cognition, but the objective reality of which can neither be proved nor disproved by pure reason. If this defect is ever supplied by a moral theology, the problematic transcendental theology which has preceded, will have been at least serviceable as demonstrating the mental necessity existing for the conception, by the complete determination of it which it has furnished, and the ceaseless testing of the conclusions of a reason often deceived by sense, and not always in harmony with its own ideas. The attributes of necessity, infinitude, unity, existence apart from the world (and not as a world soul), eternity (free from conditions of time), omnipresence (free from conditions of space), omnipotence, and others, are pure transcendental predicates; and thus the accurate conception of a Supreme Being, which every theology requires, is furnished by transcendental theology alone.
