PROOF.
Grant that either the world itself is necessary, or that there is
contained in it a necessary existence. Two cases are possible.
First, there must either be in the series of cosmical changes a
beginning, which is unconditionally necessary, and therefore uncaused—
which is at variance with the dynamical law of the determination of
all phenomena in time; or, secondly, the series itself is without
beginning, and, although contingent and conditioned in all its
parts, is nevertheless absolutely necessary and unconditioned as a
whole— which is self—contradictory. For the existence of an
aggregate cannot be necessary, if no single part of it possesses
necessary existence.
Grant, on the other band, that an absolutely necessary cause
exists out of and apart from the world. This cause, as the highest
member in the series of the causes of cosmical changes, must originate
or begin*
the existence of the latter and their series. In this case
it must also begin to act, and its causality would therefore belong to
time, and consequently to the sum total of phenomena, that is, to
the world. It follows that the cause cannot be out of the world; which
is contradictory to the hypothesis. Therefore, neither in the world,
nor out of it (but in causal connection with it), does there exist any
absolutely necessary being.
[*]
The word begin is taken in two senses. The first is active— the
cause being regarded as beginning a series of conditions as its effect
(infit).* The second is passive— the causality in the cause itself
beginning to operate (fit). I reason here from the first to the
second.
[*]
It may be doubted whether there is any passage to be found in the Latin Classics
where infit is employed in any other than a neuter sense, as in Plautus, "Infit me
percontarier." The second signification of begin (anfangen) we should rather term neuter. — Tr.