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after death； derived from the simplicity of its substance； of the
freedom of the will in opposition to the general mechanism of
nature； drawn from the subtle but impotent distinction of subjective
and objective practical necessity； or of the existence of God； deduced
from the conception of an ens realissimum… the contingency of the
changeable； and the necessity of a prime mover； has ever been able
to pass beyond the limits of the schools； to penetrate the public
mind； or to exercise the slightest influence on its convictions。 It
must be admitted that this has not been the case and that； owing to
the unfitness of the mon understanding for such subtle
speculations； it can never be expected to take place。 On the contrary；
it is plain that the hope of a future life arises from the feeling；
which exists in the breast of every man； that the temporal is
inadequate to meet and satisfy the demands of his nature。 In like
manner； it cannot be doubted that the clear exhibition of duties in
opposition to all the claims of inclination； gives rise to the
consciousness of freedom； and that the glorious order； beauty； and
providential care； everywhere displayed in nature； give rise to the
belief in a wise and great Author of the Universe。 Such is the genesis
of these general convictions of mankind； so far as they depend on
rational grounds； and this public property not only remains
undisturbed； but is even raised to greater importance； by the doctrine
that the schools have no right to arrogate to themselves a more
profound insight into a matter of general human concernment than
that to which the great mass of men； ever held by us in the highest
estimation； can without difficulty attain； and that the schools
should； therefore； confine themselves to the elaboration of these
universally prehensible and； from a moral point of view； amply
satisfactory proofs。 The change； therefore； affects only the
arrogant pretensions of the schools； which would gladly retain； in
their own exclusive possession； the key to the truths which they
impart to the public。
Quod mecum nescit； solus vult scire videri。
At the same time it does not deprive the speculative philosopher of
his just title to be the sole depositor of a science which benefits
the public without its knowledge… I mean； the Critique of Pure Reason。
This can never bee popular and； indeed； has no occasion to be so；
for finespun arguments in favour of useful truths make just as
little impression on the public mind as the equally subtle
objections brought against these truths。 On the other hand； since both
inevitably force themselves on every man who rises to the height of
speculation； it bees the manifest duty of the schools to enter upon
a thorough investigation of the rights of speculative reason and；
thus； to prevent the scandal which metaphysical controversies are
sure； sooner or later； to cause even to the masses。 It is only by
criticism that metaphysicians （and； as such； theologians too） can be
saved from these controversies and from the consequent perversion of
their doctrines。 Criticism alone can strike a blow at the root of
materialism； fatalism； atheism； free…thinking； fanaticism； and
superstition； which are universally injurious… as well as of
idealism and scepticism； which are dangerous to the schools； but can
scarcely pass over to the public。 If governments think proper to
interfere with the affairs of the learned； it would be more consistent
with a wise regard for the interests of science； as well as for
those of society； to favour a criticism of this kind； by which alone
the labours of reason can be established on a firm basis； than to
support the ridiculous despotism of the schools； which raise a loud
cry of danger to the public over the destruction of cobwebs； of
which the public has never taken any notice； and the loss of which；
therefore； it can never feel。
This critical science is not opposed to the dogmatic procedure of
reason in pure cognition； for pure cognition must always be
dogmatic； that is； must rest on strict demonstration from sure
principles a priori… but to dogmatism； that is； to the presumption
that it is possible to make any progress with a pure cognition；
derived from （philosophical） conceptions； according to the
principles which reason has long been in the habit of employing…
without first inquiring in what way and by what right reason has
e into the possession of these principles。 Dogmatism is thus the
dogmatic procedure of pure reason without previous criticism of its
own powers； and in opposing this procedure； we must not be supposed to
lend any countenance to that loquacious shallowness which arrogates to
itself the name of popularity； nor yet to scepticism； which makes
short work with the whole science of metaphysics。 On the contrary； our
criticism is the necessary preparation for a thoroughly scientific
system of metaphysics which must perform its task entirely a priori；
to the plete satisfaction of speculative reason； and must；
therefore； be treated； not popularly； but scholastically。 In
carrying out the plan which the Critique prescribes； that is； in the
future system of metaphysics； we must have recourse to the strict
method of the celebrated Wolf； the greatest of all dogmatic
philosophers。 He was the first to point out the necessity of
establishing fixed principles； of clearly defining our conceptions；
and of subjecting our demonstrations to the most severe scrutiny；
instead of rashly jumping at conclusions。 The example which he set
served to awaken that spirit of profound and thorough investigation
which is not yet extinct in Germany。 He would have been peculiarly
well fitted to give a truly scientific character to metaphysical
studies； had it occurred to him to prepare the field by a criticism of
the organum； that is； of pure reason itself。 That be failed to
perceive the necessity of such a procedure must be ascribed to the
dogmatic mode of thought which characterized his age； and on this
point the philosophers of his time； as well as of all previous
times； have nothing to reproach each other with。 Those who reject at
once the method of Wolf； and of