nction, and then reflecting on the unjustified presumption
of this self-devotion.  This condition, that reason suffers and that reason
endures, is one that continues through all of the rest of its argumentations,
that is, unless it can find a better reason than the one it gives itself to
begin, or until such time as it can show that all good reasons are one and
the same.

So the maxim &quot;knowlege is virtue&quot;, in its modern interpretation,
at least, leads to the following results.  It makes just actio