Page:Lectures on the Philosophy of Religion volume 3.djvu/345

Kant goes on to say, further, that the syllogism starts from the fact of the order and conformity to an end observable in the world. We find there arrangements in accordance with an end. It is this reference of things to an end, not found in the things themselves, which accordingly serves for the starting-point. We have in this way a third thing, a cause, posited. From the fact of arrangement in accordance with an end, we reason to the existence of its author, who has established the teleology of the relations. We cannot therefore infer the existence of anything more than what, so far as content is concerned, is actually given in presently existing things, and is in conformity with the starting-point. The teleological arrangement strikes us as wonderfully grand, as one of supreme excellence and wisdom; but a wisdom which is very great and worthy of admiration is not yet absolute wisdom. It is an extraordinary power which is recognised as present here, but it is not yet Almighty Power. This, says Kant, is a leap which we are not justified in taking, and so we take refuge in the Ontological Proof, and this starts from the conception of the most real Essence. The mere sense-perception, however, from which we start in the Teleological Proof, does not bring us so far as this totality. It must certainly be granted that the starting-point has a smaller content than what we arrive at. In the world there is merely relative and not absolute wisdom. We must look at this more closely. We have here a syllogism. We reason from the one to the other. We start with the peculiar constitution of the world, and from this go on to conclude the existence of an active force, of something that binds together things which exist apart from each other; this represents their inner nature, their potentiality, and is not present in them in an immediate way. The form of the reasoning process here produces the false impression that God has a basis from which we start. God appears as something conditioned. The arrangement of things in accordance