Immanuel Kant's Critique of Pure Reason — trans. F. Max Müller

We cannot, however, appeal to a similar misunderstanding, in order to remove the conflict of reason, when it is said, for instance, on one side, theistically, that there is a Supreme Being, and on the other, atheistically, that there is no Supreme Being ; or if in psychology it is maintained that everything which thinks possesses an absolute and permanent unity and is different, therefore, from all perishable material unity, while others maintain that a soul is not an immaterial unity, and not exempt, therefore from perishableness. For here the object of the question is free from anything heterogeneous or contradictory to its own nature, and our understanding has to deal with things by themselves only and not with phenomena. Here, therefore, we should have a real conflict, if only on the negative side pure reason could advance anything like the ground of an assertion. We may well admit the criticism of the arguments advanced by those who dogmatically assert, without therefore having to surrender these assertions, which are supported at least by the interest of reason, to which the opposite party cannot appeal.

I cannot share the opinion so frequently expressed by excellent and thoughtful men (for instance Sulzer) who, being fully conscious of the weakness of the proofs hitherto advanced, indulge in a hope that the future would supply us with evident demonstrations of the two cardinal propositions of pure reason, namely, that there is a God, and that there is a future life. I am certain, on the [p. 742] contrary, that this will never be the case, for whence should reason take the grounds for such synthetical assertions, which do not refer to objects of experience and

59^ Discipline of Pure Reason 2their internal possibility ? But there is the same apoclictic certainty that no man will ever arise to assert the contrary with the smallest plausibility, much less dogmatically. For, as he could prove it by means of pure reason only, he would have to prove that a Supreme Being, and that a thinking subject within us, as pure intelligence, is impossible. But whence will he take the knowledge that would justify him in thus judging synthetically on things far beyond all possible experience ? We may, therefore, rest so completely assured that no one will ever really prove the opposite, that there is no need to invent any scholastic arguments. We may safely accept those propositions which agree so well with the speculative interests of our reason in its empirical use, and are besides the only means of reconciling them with our practical interests. As against our opponent, who must not be considered here as a critic only, we are always ready with our Non liquet. This must inevitably confound our adversary, while we need not mind his retort, because we can always fall back on the subjective maxim of reason, [p. 743] which our adversary cannot, and can thus, protected by it, look upon all his vain attacks with calmness and indifference.

Thus we see that there is really no antithetic of pure reason, for the only arena for it would be the field of pure theology and psychology, and on that field it is not able to support a champion in full armour and with weapons which we need be afraid of. He can only use ridicule and boasting, and these we may laugh at as mere child's play. This ought to be a real comfort and inspire reason with new courage ; for what else could she depend on, if she herself, who is called upon to remove all errors, were