offer themselves to our nearer knowledge, it is just the same in all the rest, and that it would therefore be reasonable to ascribe all possible perfections to the Author of the world, but these are not strict logical inferences in which we can pride ourselves on our insight, but only permitted conclusions in which we may be indulged and which require further recommendation before we can make use of them. On the path of empirical inquiry then (physics), the conception of God remains always a conception of the perfection of the First Being not accurately enough determined to be held adequate to the conception of Deity. (With metaphysic in its transcendental part nothing whatever can be accomplished.) {BOOK_2|CHAPTER_2 ^paragraph 80} When I now try to test this conception by reference to the object of practical reason, I find that the moral principle admits as possible only the conception of an Author of the world possessed of the highest perfection. He must be omniscient, in order to know my conduct up to the inmost root of my mental state in all possible cases and into all future time; omnipotent, in order to allot to it its fitting consequences; similarly He must be omnipresent, eternal, etc. Thus the moral law, by means of the conception of the summum bonum as the object of a pure practical reason, determines the concept of the First Being as the Supreme Being; a thing which the physical (and in its higher development the metaphysical), in other words, the whole speculative course of reason, was unable to effect. The conception of God, then, is one that belongs originally not to physics, i.e., to speculative reason, but to morals. The same may be said of the other conceptions of reason of which we have treated above as postulates of it in its practical use.