It would be more honest to say Non-Judaism instead of Atheism, and Non-Jew instead of Atheist. [145] I. J. Schmidt, Lecture delivered in the Academy at St. Petersburg on the 15th Sept. 1830, p. 26. [146] Mahavansi, Raja-ratnacari, and Raja-Vali, from the Singhalese, by E. Upham. London, 1833. [147] Κόσμον τόνδε, φησὶν Ἡράκλειτος, οὔτε τις θεῶν οὔτε ἀνθρώπων ἐποίησεν. (Neither a God nor a man created this world, says Heraclitus.) Plut. "De animæ procreatione," c. 5. Now as, according to the above, the existence of God belongs to revelation, by which it is firmly established, it has no need whatever of human authentication. Philosophy, however, is properly speaking only an idle, superfluous attempt to let Reason--that is, the human power of thinking, reflecting, deliberating--once in a while, try its own powers unassisted, as a child is now and then allowed to run alone on a lawn and try its strength without leading-strings, just to see what will come of it. Tests and experiments of this kind we call _speculation_; and it lies in the nature of the matter that it should, for once, leave all authority, human or divine, out of consideration, ignore it, and go its own way in search of the most sublime, most important truths. Now, if on this basis it should arrive at the very same results as those mentioned above, to which Kant had come, speculation has no right on that account to cast all honesty and conscience forthwith aside, and take to by-ways, in order somehow or other to get back to the domain of Judaism, as its _conditio sine qua non_; it ought rather henceforth to seek truth quite honestly and simply by any road that may happen to lie open before it, but never to allow any other light than that of Reason to guide it: thus advancing calmly and confidently, like one at work in his vocation, without concern as to where that road may lead. If our professors of philosophy put a different construction on the matter, and hold that they cannot eat their bread in honour, so long as they have not reinstalled God Almighty on his throne--as if, forsooth, he stood in need of _them_--this already accounts for their not relishing my writings, and explains why I am not the man for them; for I certainly do not deal in this sort of article, nor have I the newest reports to communicate about the Almighty every Leipzig fair-time, as they have. CHAPTER VI. ON THE THIRD CLASS OF OBJECTS FOR THE SUBJECT AND THAT FORM OF THE PRINCIPLE OF SUFFICIENT REASON WHICH PREDOMINATES IN IT. § 35. _Explanation of this Class of Objects._ It is the formal part of complete representations--that is to say, the intuitions given us _à priori_ of the forms of the outer and inner sense, _i.e._ of Space and of Time--which constitutes the Third Class of Objects for our representative faculty.