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of experience； and is then termed ontotheology。
Natural theology infers the attributes and the existence of an
author of the world； from the constitution of； the order and unity
observable in； the world； in which two modes of causality must be
admitted to exist… those of nature and freedom。 Thus it rises from
this world to a supreme intelligence； either as the principle of all
natural； or of all moral order and perfection。 In the former case it
is termed physico…theology； in the latter； ethical or moral…theology。*
*Not theological ethics； for this science contains ethical laws；
which presuppose the existence of a Supreme Governor of the world；
while moral…theology； on the contrary； is the expression of a
conviction of the existence of a Supreme Being； founded upon ethical
laws。
As we are wont to understand by the term God not merely an eternal
nature； the operations of which are insensate and blind； but a Supreme
Being； who is the free and intelligent author of all things； and as it
is this latter view alone that can be of interest to humanity； we
might； in strict rigour； deny to the deist any belief in God at all；
and regard him merely as a maintainer of the existence of a primal
being or thing… the supreme cause of all other things。 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）。 We shall now proceed to investigate the sources
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。 It is opposed to the cognition of
nature； which concerns only those objects or predicates which can be
presented in a possible experience。
The principle that everything which happens （the empirically
contingent） must have a cause； is a principle of the cognition of
nature； but not of speculative cognition。 For； if we change it into an
abstract principle； and deprive it of its reference to experience
and the empirical； we shall find that it cannot with justice be
regarded any longer as a synthetical proposition； and that it is
impossible to discover any mode of transition from that which exists
to something entirely different… termed cause。 Nay； more； the
conception of a cause likewise that of the contingent… loses； in
this speculative mode of employing it； all significance； for its
objective reality and meaning are prehensible from experience
alone。
When from the existence of the universe and the things in it the
existence of a cause of the universe is inferred； reason is proceeding
not in the natural； but in the speculative method。 For the principle
of the former enounces； not that things themselves or substances；
but only that which happens or their states… as empirically
contingent； have a cause： the assertion that the existence of
substance itself is contingent is not justified by experience； it is
the assertion of a reason employing its principles in a speculative
manner。 If； again； I infer from the form of the universe； from the way
in which all things are connected and act and react upon each other；
the existence of a cause entirely distinct from the universe… this
would again be a judgement of purely speculative reason； because the
object in this case… the cause… can never be an object of possible
experience。 In both these cases the principle of causality； which is
valid only in the field of experience… useless and even meaningless
beyond this region； would be diverted from its proper destination。
Now I maintain that all attempts of reason to establish a theology
by the aid of speculation alone are fruitless； that the principles
of reason as applied to natu