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That is, it must be possible to reason conversely, and say: The thing, to which the conception of the highest reality belongs, is absolutely necessary. But if I cannot reason thus and I cannot, unless I believe in the sufficiency of the ontological argument I find insurmountable obstacles in my new path, and am really no farther than the point from which I set out.
This gives rise to a transcendental theology, which takes the ideal of the highest ontological perfection as a principle of systematic unity; and this principle connects all things according to universal and necessary natural laws, because all things have their origin in the absolute necessity of the one only Primal Being.
Thus arose that unfortunate ontological argument, which neither satisfies the healthy common sense of humanity, nor sustains the scientific examination of the philosopher.
It is the standard of orthodoxy in Japanese Buddhism, the real genius of which is monastic asceticism in morals and philosophical scepticism in religion. In most of the other sutras the burden of thought is ontology. Doctrinally, Buddhism seems to be less a religion than a system of philosophy. Hundreds of volumes in the canon concern themselves almost wholly with ontological speculations.
The contribution of Plato to the theistic argument was, characteristically, the form of the "Ontological proof" which has been called "Idealogical." This process is a very natural development for Plato's Dialectic.
But this concrete life of faith, with its growth and its experiences, its richly various working of one principle in every aspect of existence, its correspondences with the Eternal World, its definitely ontological references, is lived here and now; in and through the self's psychic life, and indeed his bodily life too a truth which is embodied in sacramentalism.
If he talks of new arguments, or of improvements upon old arguments, I request him to spare me. There is certainly no great choice in this sphere of discussion, as all speculative arguments must at last look for support to the ontological, and I have, therefore, very little to fear from the argumentative fecundity of the dogmatical defenders of a non-sensuous reason.
A few words must be added on the ontological bearings of our argument. Probably not a few will conclude that here is an attempted solution of the great questions with which Philosophy in all ages has perplexed itself. Let none thus deceive themselves. Only such as know not the scope and the limits of Science can fall into so grave an error.
Stewart, as elsewhere, tries to hold an intermediate position; to maintain the independence of morality without committing himself to the 'ontological' or purely logical view; and to show that virtue conduces to happiness without allowing that its dictates are to be deduced from its tendency to produce happiness.
Like them he appeals unhesitatingly to experience, and cannot find words strong enough to express his contempt for 'ontological' and scholastic methods. His 'intuitions' are so far very harmless things, which fall in with common sense, and enable him to hold without further trouble the beliefs which, as a matter of fact, are held by everybody.
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