in the world, but according to analogy only, that is, so far as this expression shows merely the relation, which the Supreme Cause unknown to us has to the world, in order to determine everything in it conformably to reason in the highest degree. We are thereby kept from using reason as an attribute for the purpose of conceiving God, but instead of conceiving the world in such a manner as is necessary to have the greatest possible use of reason according to principle. We thereby acknowledge that the Supreme Being is quite inscrutable and even unthinkable in any definite way as to what he is in himself. We are thereby kept, on the one hand, from making a transcendent use of the concepts which we have of reason as an efficient cause (by means of the will), in order to determine the Divine Nature by properties, which are only borrowed from human nature, and from losing ourselves in gross and extravagant notions, and on the other hand from deluging the contemplation of the world with hyperphysical modes of explanation according to our notions of human reason, which we transfer to God, and so losing for this contemplation its proper application, according to which it should be a rational study of mere nature, and not a presumptuous derivation of its appearances from a Supreme Reason. The expression suited to our feeble notions is, that we conceive the world as if it came, as to its existence and internal plan, from a Supreme Reason, by which notion we both cognise the constitution, which belongs to the world itself, yet without pretending to determine the nature of its cause in itself, and on the other hand, we transfer the ground of this constitution (of the form of reason in the world) upon the relation of the Supreme Cause to the world, without finding the world sufficient by itself for that purpose.{42} =================================== {42} I may say, that the causality of the Supreme Cause holds the same place with regard to the world that human reason does with regard to its works of art. Here the nature of the Supreme Cause itself remains unknown to me: I only compare its effects (the order of the world) which I know, and their conformity to reason, to the effects of human reason which I also know; and hence I term the former reason, without attributing to it on that account what I understand in man by this term, or attaching to it anything else known to me, as its property. ===================================