able to determine more closely the concept, otherwise so unfruitful, of an Original Being.

Now I say that Physico-theology, however far it may be pursued, can disclose to us nothing of a final purpose of creation; for it does not even extend to the question as to this.

It can, it is true, justify the concept of an intelligent World Cause, as a subjective concept (only available for the constitution of our cognitive faculty) of the possibility of things that we can make intelligible to ourselves according to purposes; but it cannot determine this concept further, either in a theoretical or a practical point of view. Its endeavour does not come up to its design of being the basis of a Theology, but it always remains only a physical Teleology; because the purposive reference