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Updated: May 23, 2025
This conception was thought to be found in the idea of an ens realissimum, and thus this idea was employed for the attainment of a better defined knowledge of a necessary being, of the existence of which we were convinced, or persuaded, on other grounds.
For all negations- and they are the only predicates by means of which all other things can be distinguished from the ens realissimum are mere limitations of a greater and a higher nay, the highest reality; and they consequently presuppose this reality, and are, as regards their content, derived from it.
He who does not suffer, and who does not suffer because he does not live, is that logical and frozen ens realissimum, the primum movens, that impassive entity, which because of its impassivity is nothing but a pure idea. The category does not suffer, but neither does it live or exist as a person. And how is the world to derive its origin and life from an impassive idea?
Against these general considerations, the justice of which no one can dispute, one argument is adduced, which is regarded as furnishing a satisfactory demonstration from the fact. It is affirmed that there is one and only one conception, in which the non-being or annihilation of the object is self-contradictory, and this is the conception of an ens realissimum.
For the existence of an absolutely necessary being is given in conceptions alone. But if I say: "The conception of the ens realissimum is a conception of this kind, and in fact the only conception which is adequate to our idea of a necessary being," I am obliged to admit, that the latter may be inferred from the former.
It follows that the conception of the ens realissimum is the only conception by and in which we can cogitate a necessary being. Consequently, a Supreme Being necessarily exists.
In the same way, it is quite natural that, as the systematic unity of nature cannot be established as a principle for the empirical employment of reason, unless it is based upon the idea of an ens realissimum, as the supreme cause, we should regard this idea as a real object, and this object, in its character of supreme condition, as absolutely necessary, and that in this way a regulative should be transformed into a constitutive principle.
The God of deistic rationalism, in effect, the God of the logical proofs of His existence, the ens realissimum and the immobile prime mover, is nothing more than a Supreme Reason, but in the same sense in which we can call the law of universal gravitation the reason of the falling of bodies, this law being merely the explanation of the phenomenon.
This conception of a sum-total of reality is the conception of a thing in itself, regarded as completely determined; and the conception of an ens realissimum is the conception of an individual being, inasmuch as it is determined by that predicate of all possible contradictory predicates, which indicates and belongs to being.
The conception of an ens realissimum is that which best agrees with the conception of an unconditioned and necessary being.
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