The theses in these four antinomies constitute the teaching of
philosophical dogmatism. The antitheses constitute doctrines of
philosophical empiricism.

_IV.--Criticism of the Chief Arguments for the Existence of God_

The ontological argument aims at asserting the possibility of conceiving
the idea of an _ens realissimum_, of being possessed of all reality. But
the idea of existence and the fact of existence are two very different
things. Whatever I conceive, or sensibly imagine, I necessarily conceive
as though it were existing. Though my pocket be empty, I may conceive it
to contain a "hundred thalers." If I conceive them there, I can only
conceive them as actually existing there. But, alas, the fact that I am
under this necessity of so conceiving by no means carries with it a
necessity that the coins should really be in my pocket. That can only be
determined by experience.

The cosmological argument contends that if anything exists, there must
also exist an absolutely necessary being. Now, at least I myself exist.
Hence there exists an absolutely necessary being. The argument coincides
with that by which the thesis of the fourth antinomy is supposed. The
objections to it are summed up in the proof of the antithesis of the
fourth antimony. As soon as we have recognised the true conception of
causality, we have already transcended the sensible world.

The physico-theological or teleological argument is what is often styled
the argument from design. It proceeds not from general, but particular
experience. Nature discloses manifold signs of wise intention and
harmonious order, and these are held to betoken a divine designer. This
argument deserves always to be treated with respect. It is the oldest
and clearest of all proofs, and best adapted to convince the reason of
the mass of mankind. It animates us in our study of nature. And it were
not only a cheerless, but an altogether vain task to attempt to detract
from the persuasive authority of this proof. There is nought to urge
against its rationality and its utility.

All arguments, however, to prove the existence of God must, in order to
be theoretically valid, start from specifically and exclusively sensible
or phenomenal data, must employ only the conceptions of pure physical
science, and must end with demonstrating in sensible experience an
object congruous with, or corresponding to, the idea of God. But this
requirement cannot be met, for, scientifically s