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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

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But, as no one ought to be blamed, merely because he does not feel himself justified in maintaining a certain opinion, as if he altogether denied its truth and asserted the opposite, it is more correct--as it is less harsh--to say, the deist believes in a God, the theist in a living God (summa intelligentia).

 Thus pure reason presents us with the idea of a transcendental doctrine of the soul (psychologia rationalis), of a transcendental science of the world (cosmologia rationalis), and finally of a transcendental doctrine of God (theologia transcendentalis). The conception of such a being is the conception of God in its transcendental sense, and thus the ideal of pure reason is the object-matter of a transcendental theology. With regard to the others, if by the word of God he understood merely the Universe, his meaning must have been--that it cannot be permanently present in one place--that is, at rest--nor be capable of changing its place--that is, of moving- because all places are in the universe, and the universe itself is, therefore, in no place. But this problem does not concern reason in its practical use; and we have, therefore, in a canon of pure reason, to do with only two questions, which relate to the practical interest of pure reason; Is there a God? These again have a still higher end--the answer to the question, what we ought to do, if the will is free, if there is a God and a future world. The transcendental speculation of reason relates to three things; the freedom of the will, the immortality of the soul, and the existence of God. SECTION V. Of the Impossibility of a Cosmological Proof of the Existence of God. These unavoidable problems of mere pure reason are God, freedom (of will), and immortality.