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He consigns him, however philosophic, to the evidence of 'inevitable assumptions, upon axiomatic postulates, which the reflecting mind is compelled to accept, and which no more admit of doubt and cavil than of establishment by formal proof. I am not sure whether I understand Phil. in this section. Apparently he is glancing at Kant.
This circumstance, coming on the back of the monstrous improbabilities of the sale, was enough to have shaken the reason of Immanuel Kant. The earth seemed banded together to defeat them; the stones and the boys on the street appeared to be in possession of their guilty secret. Flight was their one thought.
Such things cannot but deepen the hold these elect spirits have and shall have upon men unto all time. Of religion Kant conceived a noble idea, but he did not find it realised in the Churches of his day. Sacerdotalism, even in its mildest forms, was abhorrent to him.
When Kant declared he was the only one of his critics that understood The Critique of Pure Reason, Maimon returned to Berlin to devote himself to the philosophical work that was to give him a pinnacle apart among the Kantians. Goethe and Schiller made flattering advances to him. Berlin society was at his feet.
For the two kinds of sublime which Kant called the mathematical and the dynamic, he proposes the names of the theoretical and the practical; meaning by the former that which tends to overawe the mind, by the latter that which tends to overawe the feeling.
The ethic of Kant, the categorical imperative of duty, will be the inspiration of the individual; the Politique Positive of Comte will govern him in his social and political relations, while in the supreme concern of worship, I venture to foretell a widening of the Comtist ideal so as to admit of such conceptions as underlie the philosophical belief of Mr.
The criticism of Kant of the philosophical foundations of belief destroyed the "theological proofs," and modern thinkers now spend little time on the question of the existence and nature of God and the soul. Modern philosophy has been completely secularized, and it is a rare occasion to find a philosopher dwelling on the problems of God and immortality.
It sees in morality the basis of religion; it discovers the fact of man's freedom to conform or not to conform to the eternal law; it unveils the reality of life beyond this earth-stage of existence, and last and chiefest of all, it discerns, in the words of Immanuel Kant, "a natural idea of pure theism" in the unmistakable reality of the moral law, from the very obvious fact that laws do not make themselves, but are enactments of reason or intelligence.
It was from Kant, in spite of what orthodox Protestants may think of him, that Protestantism derived its penultimate conclusions namely, that religion rests upon morality, and not morality upon religion, as in Catholicism. The preoccupation of sin has never been such a matter of anguish, or at any rate has never displayed itself with such an appearance of anguish, among Catholics.
In the footsteps of the former moved all the scholastics of the Middle Age, and again, even Locke and Leibnitz in their so-called 'natural theology. In the footsteps of the latter moved the men who had made materialism and scepticism to be the dominant philosophy of France in the latter half of the eighteenth century. The aim of Kant was to resolve this age-long contradiction.
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