about by the nature of the thing, but always by a special purpose : it is therefore a trick, and this is the sophism known by the name of the Ontological Proof. For when a cause, at which it seems desirable to stop short in order to make it the first cause, has been reached by means of the Cosmological Proof, we find out that the law of causality is not so easily brought to a standstill, and still persists in asking why : so it is simply set aside and the principle of sufficient reason of knowing, which from a distance resembles it, is substituted in its stead; and thus a reason of know ledge is given in the place of the cause which had been asked for—a reason of knowledge derived from the conception itself which has to be demonstrated, the reality of which is therefore still problematical : and this reason, as after all it is one, now has to figure as a cause. Of course the conception itself has been previously arranged for this purpose, and reality slightly covered with a few husks just for decency s sake has been placed within it, so as to give the delightful surprise of finding it there—as has been shown in Section 7. On the other hand, if a chain of judgments ultimately rests upon a principle of transcendental or of metalogical truth, and we still continue to ask why, we receive no answer at all, because the question has no meaning, i.e., it does not know what kind of reason it is asking for.
For the Principle of Sufficient Reason is the principle of all explanation: to explain a thing means, to reduce its given existence or connection to some form or other of the Principle of Sufficient Reason, in accordance with which form that existence or connection necessarily is that which it is. The Principle of Sufficient Reason itself, i.e., the connection expressed by it in any of its forms, cannot therefore be further explained; because there exists no principle by which to explain the source of all explanation: just as the eye is unable to see itself, though it sees everything
