The question is now, whether the objective reality of the concept of a final purpose of creation cannot be exhibited adequately to the theoretical requirements of pure Reason--if not apodictically for the determinant Judgement yet adequately for the maxims of the theoretical reflective Judgement? This is the least one could expect from theoretical philosophy, which undertakes to combine the moral purpose with natural purposes by means of the Idea of one single purpose; but yet this little is far more than it can accomplish. According to the principle of the theoretical reflective Judgement we should say: if we have ground for assuming for the purposive products of nature a supreme Cause of nature--whose causality in respect of the actuality of creation is of a different kind from that required for the mechanism of nature, _i.e._ must be thought as the causality of an Understanding--we have also sufficient ground for thinking in this original Being not merely the purposes everywhere in nature but also a final purpose. This is not indeed a final purpose by which we can explain the presence of such a Being, but one of which we may at least convince ourselves (as was the case in physical Teleology) that we can make the possibility of such a world conceivable, not merely according to purposes, but only through the fact that we ascribe to its existence a final purpose. But a final purpose is merely a concept of our practical Reason, and can be inferred from no data of experience for the theoretical judging of nature, nor can it be applied to the cognition of nature. No use of this concept is possible except its use for practical Reason according to moral laws; and the final purpose of creation is that constitution of the world which harmonises with that which alone we can put forward definitely according to laws, viz. the final purpose of our pure practical Reason, in so far as it is to be practical.-- Now we have in the moral law, which enjoins on us in a practical point of view the application of our powers to the accomplishment of this final purpose, a ground for assuming its possibility and practicability, and consequently too (because without the concurrence of nature with a condition not in our power, its accomplishment would be impossible) a nature of things harmonious with it. Hence we have a moral ground for thinking in a world also a final purpose of creation.