Nevertheless, the old postulate of a necessary connection between virtue and individual happiness reappears in Kant's ethical theory, and leads to the construction of a new religious philosophy. His critique had left no place for the old theology, nor yet for that doctrine of free-will so dear to most theologians. Its whole object had been to vindicate against Hume the necessity and universality of causation. Human actions then must, like all other phenomena, form an unbroken chain of antecedents and consequents. Nor does Kant conceal his conviction that, with sufficient knowledge and powers of calculation, a man's whole future conduct might be foretold. Nevertheless, under the eighteenth-century idea of man as naturally the creature of passion or self-interest, he claims for us, as moral agents, the power of choosing to obey duty in preference to either. And this freedom is supposed to be made conceivable by the subjectivity of time and causation, outside of which, {99} as a thing in itself, stands the moral will. That morality, whether as action or mere intention, involves succession in time is utterly ignored. Nor is this all. Assuming without warrant that the moral law demands an ultimate coincidence between happiness and virtue, made impossible in this life by human weakness, Kant argues that there must be an unending future life to secure time enough for working out a problem whose solution is infinitely remote. And, finally, there must be an omnipotent moral God to provide facilities for undertaking that somewhat gratuitous Psyche's task. Before Kant moral theology had argued that the Judge of all the world must do right, apportioning happiness to desert. It was reserved for him to argue, conversely, that for right to be done such a Judge must exist, and that therefore he does exist.