 Fourth, Kant concludes the Critique of the Power of Judgment with a long appendix arguing that reflecting judgment supports morality by leading us to think about the final end of nature, which we can only understand in moral terms, and that conversely morality reinforces a teleological conception of nature. Once it is granted on theoretical grounds that we must understand certain parts of nature (organisms) teleologically, although only as a regulative principle of reflecting judgment, Kant says we may go further and regard the whole of nature as a teleological system (5:380–381). But we can regard the whole of nature as a teleological system only by employing the idea of God, again only regulatively, as its intelligent designer. This involves attributing what Kant calls external purposiveness to nature – that is, attributing purposes to God in creating nature (5:425). What, then, is God’s final end in creating nature? According to Kant, the final end of nature must be human beings, but only as moral beings (5:435, 444–445). This is because only human beings use reason to set and pursue ends, using the rest of nature as means to their ends (5:426–427). Moreover, Kant claims that human happiness cannot be the final end of nature, because as we have seen he holds that happiness is not unconditionally valuable (5:430–431). Rather, human life has value not because of what we passively enjoy, but only because of what we actively do (5:434). We can be fully active and autonomous, however, only by acting morally, which implies that God created the world so that human beings could exercise moral autonomy. Since we also need happiness, this too may be admitted as a conditioned and consequent end, so that reflecting judgment eventually leads us to the highest good (5:436). But reflection on conditions of the possibility of the highest good leads again to Kant’s moral argument for belief in God’s existence, which in turn reinforces the teleological perspective on nature with which reflecting judgment began.