Page:Critique of Pure Reason 1855 Meiklejohn tr.djvu/495

 and our powers of mental vision are rather excited than satisfied by the glimpses we may chance to seize? It is very doubtful whether it is for our benefit to advance bold affirmations regarding subjects involved in such obscurity; perhaps it would even be detrimental to our best interests. But it is undoubtedly always beneficial to leave the investigating, as well as the critical reason, in perfect freedom, and permit it to take charge of its own interests, which are advanced as much by its limitation, as by its extension of its views, and which always suffer by the interference of foreign powers forcing it, against its natural tendencies, to bend to certain preconceived designs.

Allow your opponent to say what he thinks reasonable, and combat him only with the weapons of reason. Have no anxiety for the practical interests of humanity—these are never imperilled in a purely speculative dispute. Such a dispute serves merely to disclose the antinomy of reason, which, as it has its source in the nature of reason, ought to be thoroughly investigated. Reason is benefited by the examination of a subject on both sides, and its judgements are corrected by being limited. It is not the matter that may give occasion to dispute, but the manner. For it is perfectly permissible to employ, in the presence of reason, the language of a firmly rooted faith, even after we have been obliged to renounce all pretensions to knowledge.

If we were to ask the dispassionate David Hume—a philosopher endowed, in a degree that few are, with a well-balanced judgement: What motive induced you to spend so much labour and thought in undermining the consoling and beneficial persuasion that reason is capable of assuring us of the existence, and presenting us with a determinate conception of a Supreme Being?—his answer would be: Nothing but the desire of teaching reason to know its own powers better, and, at the same time, a dislike of the procedure by which that faculty was compelled to support foregone conclusions, and prevented from confessing the internal weaknesses which it cannot but feel when it enters upon a rigid self-examination. If, on the other hand, we were to ask Priestley—a philosopher who had no taste for transcendental speculation, but was entirely devoted to the principles of empiricism—what his motives were for overturning those two main pillars of