ment of Cleanthes, which some have held to be the ontological proof. This, however, it is not, but merely an inference from analogy; because experience teaches that upon earth one being is always better than another, and man, indeed, as the best, closes the series, but yet has many faults; therefore there must exist beings who are still better, and finally one being who is best of all ((
Greek characters)), and this would be God.
On the detailed refutation of speculative theology which now follows I have only briefly to remark that it, and in general the whole criticism of the three so-called Ideas of reason, thus the whole Dialectic of Pure Reason, is indeed to a certain extent the goal and end of the whole work; yet this polemical part has not really an absolutely universal, permanent, and purely philosophical interest, such as is possessed by the preceding doctrinal part, i.e., the æsthetic and analytic; but rather a temporary and local interest, because it stands in a special relation to the leading points of the philosophy which prevailed in Europe up till the time of Kant, the complete overthrow of which was yet, to his immortal credit, achieved by him through this polemic. He has eliminated theism from philosophy; for in it, as a science and not a system of faith, only that can find a place which is either empirically given or established by valid proofs. Naturally we only mean here the real seriously understood philosophy which is concerned with the truth, and nothing else; and by no means the jest of philosophy taught in the universities, in which, after Kant as before him, speculative theology plays the principal part, and where, also, after as before him, the soul appears without ceremony as a familiar person. For it is the philosophy endowed with salaries and fees, and, indeed, also with titles of Hofrath, which, looking proudly down from its height, remains for forty years entirely unaware of the existence of little people like me, and would be thoroughly
