In order to prevent misconception in the use of a notion as yet so unusual as that of a faith of pure practical reason, let me be permitted to add one more remark. It might almost seem as if this rational faith were here announced as itself a command, namely, that we should assume the summum bonum as possible. But a faith that is commanded is nonsense. Let the preceding analysis, however, be remembered of what is required to be supposed in the conception of the summum bonum, and it will be seen that it cannot be commanded to assume this possibility, and no practical disposition of mind is required to admit it; but that speculative reason must concede it without being asked, for no one can affirm that it is impossible in itself that rational beings in the world should at the same time be worthy of happiness in conformity with the moral law and also possess this happiness proportionately. Now in respect of the first element of the summum bonum, namely, that which concerns morality, the moral law gives merely a command, and to doubt the possibility of that element would be the same as to call in question the moral law itself. But as regards the second element of that object, namely, happiness perfectly proportioned to that worthiness, it is true that there is no need of a command to admit its possibility in general, for theoretical reason has nothing to say against it; but the manner in which we have to conceive this harmony of the laws of nature with those of freedom has in it something in respect of which we have a choice, because theoretical reason decides nothing with apodeictic certainty about it, and in respect of this there may be a moral interest which turns the scale. I had said above that in a mere course of nature in the world an accurate correspondence between happiness and moral worth is not to be expected and must be regarded as impossible, and that therefore the possibility of the summum bonum cannot be admitted from this side except on the supposition of a moral Author of the world. I purposely reserved the restriction of this judgement to the subjective conditions of our reason, in order not to make use of it until the manner of this belief should be defined more precisely. The fact is that the impossibility referred to is merely subjective, that is, our reason finds it impossible for it to render conceivable in the way of a mere course of nature a connection so exactly proportioned and so thoroughly adapted to an end, between two sets of events happening according to such distinct laws; although, as with everything else in nature that is adapted to an end, it cannot prove, that is, show by sufficient objective reason, that it is not possible by universal laws of nature.