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must result from the application of the categorical structure to
the world of experience.
Consequently, no argument for God---or for anything else
that is objectively actual apart from the mind---is valid on either
of these bases alone, so that a purely empirical argument, or a
purely rational argument, would both be invalid. This means
that all the great arguments for theism, if they are to be logically
cogent, must embody both rational and experiential considerations.
And lest any misapprehension should occur here, it
is conceded at once that the a priori ontological argument is
therefore invalid.
[[184]]
Chapter II
THE ONTOLOGICAL ARGUMENT: OR THE
ARGUMENT FROM THE IDEA OF
ABSOLUTE EXISTENCE
Formulation of the Argument
The General Movement of Thought
This argument attempts to show that the ontological or actual
existence of God is implied in the idea of God that we must
rationally conceive. The idea of an absolutely infinite being
could not be the idea that it is unless such a being existed in reality;
for if such a being had a merely conceptual or ideal existence,
it would not be the object of our idea of an absolutely
infinite being, and that just for the reason that the idea of such a
being necessarily involves the concept of actual existence. On