Page:Immanuel Kant - Dreams of a Spirit-Seer - tr. Emanuel Fedor Goerwitz (1900).djvu/147

 Rh heaven, which is the Lord; as the instrumental cause ministers to its principal cause, or a dead force to its living force. From this it is evident how much men are in error, who ascribe to nature the generations of animals and productions of vegetables; for they are like those who ascribe magnificent and splendid works to the tool rather than to the artist, or who worship a sculptured image in preference to God. The fallacies, which are innumerable in all reasoning on spiritual, moral, and civil subjects, originate in this source; for a fallacy is the inversion of order; it is the judgment of the eye, rather than of the mind, the conclusion drawn from the appearance of a thing, rather than from its essence. To reason therefore from fallacies about the world and the existence of the things contained in it is to confirm, as it were, by argument that darkness is light, that that which is dead is alive, and that the body enters by influx into the soul, rather than the contrary. It is, however, an eternal truth that influx is spiritual, and not physical; that is, it is from the soul, which is spiritual, into the body which is natural, and from the spiritual world into the natural; and further that it is the Divine Being proceeding from Himself, and as He created all things by that which proceeds from Himself, so also He sustains all things by it; and lastly, that sustentation is perpetual creation, as subsistence is perpetual existence."—Athan. Cr., 102.

9 (p. 54).—"The end is the all of the cause, and through the cause is the all of the effect; and thus end, cause, and effect are called first, middle, and last end; further the cause of the cause is also the cause of the thing caused; and there is nothing essential in causes except the end, and nothing essential in motion except conatus; also, the substance that is substance in itself is the sole substance.

"From all this it can clearly be seen that the Divine, which is substance in itself, that is, the one only and sole substance, is the substance from which is each and every thing that has been created; thus that God is the All in all things of the universe."—D. L. W., 197, 198.

"The principal end is the love of man's will, the intermediate ends are subordinate loves, and the ultimate end is the will's love existing as it were in its own effigy. Since the principal end is the will's love, it follows that the intermediate ends, because they are subordinate loves, arc foreseen, provided, and produced, through the understanding; and that the ultimate end is the use foreseen,