All of God's knowledge must be intuition, and not thought, which always involves limitations.(kB71)
All things in the world of sense may be contingent, and so have only an empirically conditioned existence, while yet there may be a non-empirical condition of the whole series; that is, there may exist an unconditionally necessary Being. This necessary being, as the intelligible condition of the series, would not belong to it as a member, not even as the highest member of it, nor would it render any member of the series empirically unconditioned(k480b)
People are led to monotheism simply to the natural bent of the common understanding, as step by step it has come to apprehend its own requirements(k499)
The concept of an absolutely necessary being is a mere idea the objective reality of which is very far from being proved by the fact that reason requires it. For the idea instructs us only in regard to a certain unattainable completeness, and so serves rather to limit the understanding than to extend it to new objects(k500)
I may indeed be obliged to assume something necessary as a condition of the existent in general, I cannot think any particular thing as in itself necessary. In other words, I can never complete the regress to the conditions of existence save by assuming a necessary being, and yet am never in a position to begin with such a being(k515)
The absolutely necessary is only intended to serve as a principle for obtaining the greatest possible unity among appearances, as being their ultimate ground. Since we can never reach this unity within the world, it follows that we must regard the absolutely necessary as being outside the world(k516)
The diverse things could not of themselves have cooperated, by so great a combination of diverse means, to the fulfillment of determinate final purposes, had they not been chosen and designed for these purposes by an ordering rational principle in conformity with underlying ideas, there exists therefore, a sublime and wise cause, which must be the cause of the world not merely as a blindly working all powerful nature, by fecundity, but as intelligence, through freedom. The utmost the above argument could prove is an architect of the world who is always very much hampered by the adaptability of the material in which he works, not a creator of the world to whose idea everything is subject. The physico-theological proof, failing in its undertaking, has in face of this difficulty suddenly fallen back upon the cosmological proof; and since the latter is only a disguised ontological proof, it has really achieved its purpose by pure reason alone- although at the start it disclaimed all kinship with pure reason and professed to establish its conclusions on convincing evidence derived from experience(k524)
Deists grant that we can know the existence of an original being solely through reason, but maintain that our concept of it is transcendental only, namely the concept of a being which possesses all reality, but which we are unable to determine in any more specific fashion. Theists assert that reason is capable of determining its object more precisely through analogy with nature, namely, as a being which, through understanding and freedom, contains in itself the ultimate ground of everything else(k525)
Since we are wont to understand by the concept of God not merely an eternal nature that works blindly, as the root-source of all things, but a supreme being who through understanding and freedom is the Author of all things; and since it is in this sense only that the concept interests us, we could, strictly speaking, deny to the deist any belief in God, allowing him only the assertion of an original being or supreme cause(k526)
Reason does not determine the objective validity of the concept of God but yields only the idea of something which is the ground of the highest and necessary unity of all empirical reality(k553)
The connection of the hope of happiness with the endeavor to render the self worthy of happiness can only be counted upon if a Supreme Reason, that governs according to moral rules, be likewise posited as underlying nature as its cause(k639)
The Divine Being must be omnipotent, in order that the whole of nature and its relation to morality in the world may be subject to his will; omniscient that he may know our innermost sentiments and their moral worth; omnipresent, that he may be immediately at hand for the satisfying of every need which the highest good demands; eternal, that this harmony of nature and freedom may never fail, etc.(k642)