From the principle, thus determined, of the causality of the Original Being we must not think Him merely as Intelligence and as legislative for nature, but also as legislating supremely in a moral kingdom of purposes. In reference to the _highest good_, alone possible under His sovereignty, viz. the existence of rational beings under moral laws, we shall think this Original Being as _all-knowing_: thus our inmost dispositions (which constitute the proper moral worth of the actions of rational beings of the world) will not be hid from Him. We shall think Him as _all-mighty_: thus He will be able to make the whole of nature accord with this highest purpose. We shall think Him as _all-good_, and at the same time as _just_: because these two properties (which when united constitute _Wisdom_) are the conditions of the causality of a supreme Cause of the world, as highest good, under moral laws. So also all the other transcendental properties, such as _Eternity_, _Omnipresence_, etc. [for goodness and justice are moral properties[132]], which are presupposed in reference to such a final purpose, must be thought in Him.--In this way _moral Teleology_ supplies the deficiency in _physical Teleology_, and first establishes a _Theology_; because the latter, if it did not borrow from the former without being observed, but were to proceed consistently, could only found a _Demonology_, which is incapable of any definite concept. But the principle of the reference of the world to a supreme Cause, as Deity, on account of the moral purposive destination of certain beings in it, does not accomplish this by completing the physico-teleological ground of proof and so taking this necessarily as its basis. It is sufficient _in itself_ and directs attention to the purposes of nature and the investigation of that incomprehensible great art lying hidden behind its forms, in order to confirm incidentally by means of natural purposes the Ideas that pure practical Reason furnishes. For the concept of beings of the world under moral laws is a principle (_a priori_) according to which man must of necessity judge himself. Further, if there is in general a World Cause acting designedly and directed towards a purpose, this moral relation must be just as necessarily the condition of the possibility of a creation, as that in accordance with physical laws (if, that is, this intelligent Cause has also a final purpose). This is regarded _a priori_ by Reason as a necessary fundamental proposition for it in its teleological judging of the existence of things. It now only comes to this, whether we have sufficient ground for Reason (either speculative or practical) to ascribe to the supreme Cause, acting in accordance with purposes, a _final purpose_. For it may _a priori_ be taken by us as certain that this, by the subjective constitution of our Reason and even of the Reason of other beings as far as we can think it, can be nothing else