No More Learning

The physical law being a law to which the objects of sensible intu- ition, as such, are subject, must have a schema corresponding to it- that is, a general procedure of the imagination (by which it exhibits a priori to the senses the pure concept of the understanding which the law determines). But the law of freedom (that is, of a causality not subject to sensible conditions), and consequently the concept of the unconditionally good, cannot have any intuition, nor consequently any schema supplied to it for the purpose of its application in con- creto. Consequently the moral law has no faculty but the understand- ing to aid its application to physical objects (not the imagination); and the understanding for the purposes of the judgement can provide for an idea of the reason, not a schema of the sensibility, but a law, though only as to its form as law; such a law, however, as can be exhibited in concreto in objects of the senses, and therefore a law of nature. We can therefore call this law the type of the moral law.
The rule of the judgement according to laws of pure practical reason is this: ask yourself whether, if the action you propose were to take place by a law of the system of nature of which you were yourself a part, you could regard it as possible by your own will. Everyone does, in fact, decide by this rule whether actions are mor- ally good or evil. Thus, people say: "If everyone permitted himself to deceive, when he thought it to his advantage; or thought himself justified in shortening his life as soon as he was thoroughly weary of it; or looked with perfect indifference on the necessity of others; and if you belonged to such an order of things, would you do so with the assent of your own will? " Now everyone knows well that if he secretly allows himself to deceive, it does not follow that every- one else does so; or if, unobserved, he is destitute of compassion, others would not necessarily be so to him; hence, this comparison
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of the maxim of his actions with a universal law of nature is not the determining principle of his will. Such a law is, nevertheless, a type of the estimation of the maxim on moral principles. If the maxim of the action is not such as to stand the test of the form of a universal law of nature, then it is morally impossible. This is the judgement even of common sense; for its ordinary judgements, even those of experience, are always based on the law of nature. It has it therefore always at hand, only that in cases where causality from freedom is to be criticised, it makes that law of nature only the type of a law of freedom, because, without something which it could use as an ex- ample in a case of experience, it could not give the law of a pure practical reason its proper use in practice.
It is therefore allowable to use the system of the world of sense as the type of a supersensible system of things, provided I do not transfer to the latter the intuitions, and what depends on them, but merely apply to it the form of law in general (the notion of which occurs even in the commonest use of reason, but cannot be definitely known a priori for any other purpose than the pure practical use of reason); for laws, as such, are so far identical, no matter from what they derive their determining principles.
Further, since of all the supersensible absolutely nothing [is known] except freedom (through the moral law), and this only so far as it is inseparably implied in that law, and moreover all supersensible ob- jects to which reason might lead us, following the guidance of that law, have still no reality for us, except for the purpose of that law, and for the use of mere practical reason; and as reason is authorized and even compelled to use physical nature (in its pure form as an object of the understanding) as the type of the judgement; hence, the present remark will serve to guard against reckoning amongst concepts themselves that which belongs only to the typic of con- cepts. This, namely, as a typic of the judgement, guards against the empiricism of practical reason, which founds the practical notions of good and evil merely on experienced consequences (so-called happiness). No doubt happiness and the infinite advantages which would result from a will determined by self-love, if this will at the same time erected itself into a universal law of nature, may certainly serve as a perfectly suitable type of the morally good, but it is not
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identical with it. The same typic guards also against the mysticism of practical reason, which turns what served only as a symbol into a schema, that is, proposes to provide for the moral concepts actual intuitions, which, however, are not sensible (intuitions of an invis- ible Kingdom of God), and thus plunges into the transcendent. What is befitting the use of the moral concepts is only the rational- ism of the judgement, which takes from the sensible system of na- ture only what pure reason can also conceive of itself, that is, con- formity to law, and transfers into the supersensible nothing but what can conversely be actually exhibited by actions in the world of sense according to the formal rule of a law of nature. However, the cau- tion against empiricism of practical reason is much more impor- tant; for mysticism is quite reconcilable with the purity and sublim- ity of the moral law, and, besides, it is not very natural or agreeable to common habits of thought to strain one's imagination to supersensible intuitions; and hence the danger on this side is not so general. Empiricism, on the contrary, cuts up at the roots the mo- rality of intentions (in which, and not in actions only, consists the high worth that men can and ought to give to themselves), and substitutes for duty something quite different, namely, an empirical interest, with which the inclinations generally are secretly leagued; and empiricism, moreover, being on this account allied with all the inclinations which (no matter what fashion they put on) degrade humanity when they are raised to the dignity of a supreme practical principle; and as these, nevertheless, are so favourable to everyone's feelings, it is for that reason much more dangerous than mysticism, which can never constitute a lasting condition of any great number of persons.
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CHAPTER III
Of the Motives of Pure Practical Reason.
WHAT IS ESSENTIAL in the moral worth of actions is that the moral law should directly determine the will. If the determination of the will takes place in conformity indeed to the moral law, but only by means of a feeling, no matter of what kind, which has to be presup- posed in order that the law may be sufficient to determine the will, and therefore not for the sake of the law, then the action will possess legality, but not morality. Now, if we understand by motive (elater animi) the subjective ground of determination of the will of a being whose reason does not necessarily conform to the objective law, by virtue of its own nature, then it will follow, first, that not motives can be attributed to the Divine will, and that the motives of the human will (as well as that of every created rational being) can never be anything else than the moral law, and consequently that the ob- jective principle of determination must always and alone be also the subjectively sufficient determining principle of the action, if this is not merely to fulfil the letter of the law, without containing its spirit. *
Since, then, for the purpose of giving the moral law influence over the will, we must not seek for any other motives that might enable us to dispense with the motive of the law itself, because that would produce mere hypocrisy, without consistency; and it is even dangerous to allow other motives (for instance, that of interest) even to co-operate along with the moral law; hence nothing is left us but to determine carefully in what way the moral law becomes a mo-
* We may say of every action that conforms to the law, but is not done for the sake of the law, that it is morally good in the letter, not in the spirit (the intention).
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? tive, and what effect this has upon the faculty of desire. For as to the question how a law can be directly and of itself a determining prin- ciple of the will (which is the essence of morality), this is, for hu- man reason, an insoluble problem and identical with the question: how a free will is possible. Therefore what we have to show a priori is not why the moral law in itself supplies a motive, but what effect it, as such, produces (or, more correctly speaking, must produce) on the mind.
The essential point in every determination of the will by the moral law is that being a free will it is determined simply by the moral law, not only without the co-operation of sensible impulses, but even to the rejection of all such, and to the checking of all inclinations so far as they might be opposed to that law. So far, then, the effect of the moral law as a motive is only negative, and this motive can be known a priori to be such. For all inclination and every sensible impulse is founded on feeling, and the negative effect produced on feeling (by the check on the inclinations) is itself feeling; conse- quently, we can see a priori that the moral law, as a determining principle of the will, must by thwarting all our inclinations produce a feeling which may be called pain; and in this we have the first, perhaps the only, instance in which we are able from a priori con- siderations to determine the relation of a cognition (in this case of pure practical reason) to the feeling of pleasure or displeasure. All the inclinations together (which can be reduced to a tolerable sys- tem, in which case their satisfaction is called happiness) constitute self-regard (solipsismus). This is either the self-love that consists in an excessive fondness for oneself (philautia), or satisfaction with oneself (arrogantia). The former is called particularly selfishness; the latter self-conceit. Pure practical reason only checks selfishness, looking on it as natural and active in us even prior to the moral law, so far as to limit it to the condition of agreement with this law, and then it is called rational self-love. But self-conceit reason strikes down altogether, since all claims to self-esteem which precede agreement with the moral law are vain and unjustifiable, for the certainty of a state of mind that coincides with this law is the first condition of personal worth (as we shall presently show more clearly), and prior to this conformity any pretension to worth is false and unlawful.
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Now the propensity to self-esteem is one of the inclinations which the moral law checks, inasmuch as that esteem rests only on moral- ity. Therefore the moral law breaks down self-conceit. But as this law is something positive in itself, namely, the form of an intellec- tual causality, that is, of freedom, it must be an object of respect; for, by opposing the subjective antagonism of the inclinations, it weakens self-conceit; and since it even breaks down, that is, humili- ates, this conceit, it is an object of the highest respect and, conse- quently, is the foundation of a positive feeling which is not of em- pirical origin, but is known a priori. Therefore respect for the moral law is a feeling which is produced by an intellectual cause, and this feeling is the only one that we know quite a priori and the necessity of which we can perceive.
In the preceding chapter we have seen that everything that pre- sents itself as an object of the will prior to the moral law is by that law itself, which is the supreme condition of practical reason, ex- cluded from the determining principles of the will which we have called the unconditionally good; and that the mere practical form which consists in the adaptation of the maxims to universal legisla- tion first determines what is good in itself and absolutely, and is the basis of the maxims of a pure will, which alone is good in every respect. However, we find that our nature as sensible beings is such that the matter of desire (objects of inclination, whether of hope or fear) first presents itself to us; and our pathologically affected self, although it is in its maxims quite unfit for universal legislation; yet, just as if it constituted our entire self, strives to put its pretensions forward first, and to have them acknowledged as the first and origi- nal. This propensity to make ourselves in the subjective determin- ing principles of our choice serve as the objective determining prin- ciple of the will generally may be called self-love; and if this pre- tends to be legislative as an unconditional practical principle it may be called self-conceit. Now the moral law, which alone is truly ob- jective (namely, in every respect), entirely excludes the influence of self-love on the supreme practical principle, and indefinitely checks the self-conceit that prescribes the subjective conditions of the former as laws. Now whatever checks our self-conceit in our own judge- ment humiliates; therefore the moral law inevitably humbles every
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man when he compares with it the physical propensities of his na- ture. That, the idea of which as a determining principle of our will humbles us in our self-consciousness, awakes respect for itself, so far as it is itself positive and a determining principle. Therefore the moral law is even subjectively a cause of respect. Now since every- thing that enters into self-love belongs to inclination, and all incli- nation rests on feelings, and consequently whatever checks all the feelings together in self-love has necessarily, by this very circum- stance, an influence on feeling; hence we comprehend how it is possible to perceive a priori that the moral law can produce an effect on feeling, in that it excludes the inclinations and the propensity to make them the supreme practical condition, i. e. , self-love, from all participation in the supreme legislation. This effect is on one side merely negative, but on the other side, relatively to the restricting principle of pure practical reason, it is positive. No special kind of feeling need be assumed for this under the name of a practical or moral feeling as antecedent to the moral law and serving as its foun- dation.
The negative effect on feeling (unpleasantness) is pathological, like every influence on feeling and like every feeling generally. But as an effect of the consciousness of the moral law, and consequently in relation to a supersensible cause, namely, the subject of pure prac- tical reason which is the supreme lawgiver, this feeling of a rational being affected by inclinations is called humiliation (intellectual self- depreciation); but with reference to the positive source of this hu- miliation, the law, it is respect for it. There is indeed no feeling for this law; but inasmuch as it removes the resistance out of the way, this removal of an obstacle is, in the judgement of reason, esteemed equivalent to a positive help to its causality. Therefore this feeling may also be called a feeling of respect for the moral law, and for both reasons together a moral feeling.
While the moral law, therefore, is a formal determining principle of action by practical pure reason, and is moreover a material though only objective determining principle of the objects of action as called good and evil, it is also a subjective determining principle, that is, a motive to this action, inasmuch as it has influence on the morality of the subject and produces a feeling conducive to the influence of
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the law on the will. There is here in the subject no antecedent feel- ing tending to morality. For this is impossible, since every feeling is sensible, and the motive of moral intention must be free from all sensible conditions. On the contrary, while the sensible feeling which is at the bottom of all our inclinations is the condition of that im- pression which we call respect, the cause that determines it lies in the pure practical reason; and this impression therefore, on account of its origin, must be called, not a pathological but a practical effect. For by the fact that the conception of the moral law deprives self- love of its influence, and self-conceit of its illusion, it lessens the obstacle to pure practical reason and produces the conception of the superiority of its objective law to the impulses of the sensibility; and thus, by removing the counterpoise, it gives relatively greater weight to the law in the judgement of reason (in the case of a will affected by the aforesaid impulses). Thus the respect for the law is not a motive to morality, but is morality itself subjectively consid- ered as a motive, inasmuch as pure practical reason, by rejecting all the rival pretensions of selflove, gives authority to the law, which now alone has influence. Now it is to be observed that as respect is an effect on feeling, and therefore on the sensibility, of a rational being, it presupposes this sensibility, and therefore also the finite- ness of such beings on whom the moral law imposes respect; and that respect for the law cannot be attributed to a supreme being, or to any being free from all sensibility, in whom, therefore, this sensi- bility cannot be an obstacle to practical reason.
This feeling (which we call the moral feeling) is therefore pro- duced simply by reason. It does not serve for the estimation of ac- tions nor for the foundation of the objective moral law itself, but merely as a motive to make this of itself a maxim. But what name could we more suitably apply to this singular feeling which cannot be compared to any pathological feeling? It is of such a peculiar kind that it seems to be at the disposal of reason only, and that pure practical reason.
Respect applies always to persons only- not to things. The latter may arouse inclination, and if they are animals (e. g. , horses, dogs, etc. ), even love or fear, like the sea, a volcano, a beast of prey; but never respect. Something that comes nearer to this feeling is admi-
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ration, and this, as an affection, astonishment, can apply to things also, e. g. , lofty mountains, the magnitude, number, and distance of the heavenly bodies, the strength and swiftness of many animals, etc. But all this is not respect. A man also may be an object to me of love, fear, or admiration, even to astonishment, and yet not be an object of respect. His jocose humour, his courage and strength, his power from the rank be has amongst others, may inspire me with sentiments of this kind, but still inner respect for him is wanting. Fontenelle says, "I bow before a great man, but my mind does not bow. " I would add, before an humble plain man, in whom I per- ceive uprightness of character in a higher degree than I am con- scious of in myself,- my mind bows whether I choose it or not, and though I bear my head never so high that he may not forget my superior rank. Why is this? Because his example exhibits to me a law that humbles my self-conceit when I compare it with my con- duct: a law, the practicability of obedience to which I see proved by fact before my eyes. Now, I may even be conscious of a like degree of uprightness, and yet the respect remains. For since in man all good is defective, the law made visible by an example still humbles my pride, my standard being furnished by a man whose imperfec- tions, whatever they may be, are not known to me as my own are, and who therefore appears to me in a more favourable light. Re- spect is a tribute which we cannot refuse to merit, whether we will or not; we may indeed outwardly withhold it, but we cannot help feeling it inwardly.
Respect is so far from being a feeling of pleasure that we only reluctantly give way to it as regards a man. We try to find out some- thing that may lighten the burden of it, some fault to compensate us for the humiliation which such which such an example causes. Even the dead are not always secure from this criticism, especially if their example appears inimitable. Even the moral law itself in its solemn majesty is exposed to this endeavour to save oneself from yielding it respect. Can it be thought that it is for any other reason that we are so ready to reduce it to the level of our familiar inclina- tion, or that it is for any other reason that we all take such trouble to make it out to be the chosen precept of our own interest well under- stood, but that we want to be free from the deterrent respect which
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shows us our own unworthiness with such severity? Nevertheless, on the other hand, so little is there pain in it that if once one has laid aside self-conceit and allowed practical influence to that respect, he can never be satisfied with contemplating the majesty of this law, and the soul believes itself elevated in proportion as it sees the holy law elevated above it and its frail nature. No doubt great talents and activity proportioned to them may also occasion respect or an analo- gous feeling. It is very proper to yield it to them, and then it appears as if this sentiment were the same thing as admiration. But if we look closer we shall observe that it is always uncertain how much of the ability is due to native talent, and how much to diligence in cultivating it. Reason represents it to us as probably the fruit of cultivation, and therefore as meritorious, and this notably reduces our self-conceit, and either casts a reproach on us or urges us to follow such an example in the way that is suitable to us. This re- spect, then, which we show to such a person (properly speaking, to the law that his example exhibits) is not mere admiration; and this is confirmed also by the fact that when the common run of admir- ers think they have learned from any source the badness of such a man's character (for instance Voltaire's) they give up all respect for him; whereas the true scholar still feels it at least with regard to his talents, because he is himself engaged in a business and a vocation which make imitation of such a man in some degree a law.
Respect for the moral law is, therefore, the only and the undoubted moral motive, and this feeling is directed to no object, except on the ground of this law. The moral law first determines the will objec- tively and directly in the judgement of reason; and freedom, whose causality can be determined only by the law, consists just in this, that it restricts all inclinations, and consequently self-esteem, by the condition of obedience to its pure law. This restriction now has an effect on feeling, and produces the impression of displeasure which can be known a priori from the moral law. Since it is so far only a negative effect which, arising from the influence of pure practical reason, checks the activity of the subject, so far as it is determined by inclinations, and hence checks the opinion of his personal worth (which, in the absence of agreement with the moral law, is reduced to nothing); hence, the effect of this law on feeling is merely hu-
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miliation. We can, therefore, perceive this a priori, but cannot know by it the force of the pure practical law as a motive, but only the resistance to motives of the sensibility. But since the same law is objectively, that is, in the conception of pure reason, an immediate principle of determination of the will, and consequently this hu- miliation takes place only relatively to the purity of the law; hence, the lowering of the pretensions of moral self-esteem, that is, humili- ation on the sensible side, is an elevation of the moral, i. e. , practical, esteem for the law itself on the intellectual side; in a word, it is respect for the law, and therefore, as its cause is intellectual, a posi- tive feeling which can be known a priori. For whatever diminishes the obstacles to an activity furthers this activity itself. Now the rec- ognition of the moral law is the consciousness of an activity of prac- tical reason from objective principles, which only fails to reveal its effect in actions because subjective (pathological) causes hinder it. Respect for the moral law then must be regarded as a positive, though indirect, effect of it on feeling, inasmuch as this respect weakens the impeding influence of inclinations by humiliating selfesteem; and hence also as a subjective principle of activity, that is, as a motive to obedience to the law, and as a principle of the maxims of a life conformable to it. From the notion of a motive arises that of an interest, which can never be attributed to any being unless it pos- sesses reason, and which signifies a motive of the will in so far as it is conceived by the reason. Since in a morally good will the law itself must be the motive, the moral interest is a pure interest of practical reason alone, independent of sense. On the notion of an interest is based that of a maxim. This, therefore, is morally good only in case it rests simply on the interest taken in obedience to the law. All three notions, however, that of a motive, of an interest, and of a maxim, can be applied only to finite beings. For they all suppose a limitation of the nature of the being, in that the subjective character of his choice does not of itself agree with the objective law of a practical reason; they suppose that the being requires to be impelled to action by something, because an internal obstacle opposes itself. Therefore they cannot be applied to the Divine will.
There is something so singular in the unbounded esteem for the pure moral law, apart from all advantage, as it is presented for our
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obedience by practical reason, the voice of which makes even the boldest sinner tremble and compels him to hide himself from it, that we cannot wonder if we find this influence of a mere intellec- tual idea on the feelings quite incomprehensible to speculative rea- son and have to be satisfied with seeing so much of this a priori that such a feeling is inseparably connected with the conception of the moral law in every finite rational being. If this feeling of respect were pathological, and therefore were a feeling of pleasure based on the inner sense, it would be in vain to try to discover a connection of it with any idea a priori. But [it] is a feeling that applies merely to what is practical, and depends on the conception of a law, simply as to its form, not on account of any object, and therefore cannot be reckoned either as pleasure or pain, and yet produces an interest in obedience to the law, which we call the moral interest, just as the capacity of taking such an interest in the law (or respect for the moral law itself ) is properly the moral feeling.
The consciousness of a free submission of the will to the law, yet combined with an inevitable constraint put upon all inclinations, though only by our own reason, is respect for the law. The law that demands this respect and inspires it is clearly no other than the moral (for no other precludes all inclinations from exercising any direct influence on the will). An action which is objectively practi- cal according to this law, to the exclusion of every determining prin- ciple of inclination, is duty, and this by reason of that exclusion includes in its concept practical obligation, that is, a determination to actions, however reluctantly they may be done. The feeling that arises from the consciousness of this obligation is not pathological, as would be a feeling produced by an object of the senses, but prac- tical only, that is, it is made possible by a preceding (objective) de- termination of the will and a causality of the reason. As submission to the law, therefore, that is, as a command (announcing constraint for the sensibly affected subject), it contains in it no pleasure, but on the contrary, so far, pain in the action. On the other hand, how- ever, as this constraint is exercised merely by the legislation of our own reason, it also contains something elevating, and this subjec- tive effect on feeling, inasmuch as pure practical reason is the sole cause of it, may be called in this respect self-approbation, since we
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recognize ourselves as determined thereto solely by the law without any interest, and are now conscious of a quite different interest sub- jectively produced thereby, and which is purely practical and free; and our taking this interest in an action of duty is not suggested by any inclination, but is commanded and actually brought about by reason through the practical law; whence this feeling obtains a spe- cial name, that of respect.
The notion of duty, therefore, requires in the action, objectively, agreement with the law, and, subjectively in its maxim, that respect for the law shall be the sole mode in which the will is determined thereby. And on this rests the distinction between the consciousness of having acted according to duty and from duty, that is, from re- spect for the law. The former (legality) is possible even if inclina- tions have been the determining principles of the will; but the latter (morality), moral worth, can be placed only in this, that the action is done from duty, that is, simply for the sake of the law. *
It is of the greatest importance to attend with the utmost exact- ness in all moral judgements to the subjective principle of all max- ims, that all the morality of actions may be placed in the necessity of acting from duty and from respect for the law, not from love and inclination for that which the actions are to produce. For men and all created rational beings moral necessity is constraint, that is obli- gation, and every action based on it is to be conceived as a duty, not as a proceeding previously pleasing, or likely to be Pleasing to us of our own accord. As if indeed we could ever bring it about that with- out respect for the law, which implies fear, or at least apprehension of transgression, we of ourselves, like the independent Deity, could ever come into possession of holiness of will by the coincidence of our will with the pure moral law becoming as it were part of our
* If we examine accurately the notion of respect for persons as it has been already laid down, we shall perceive that it always rests on the conscious- ness of a duty which an example shows us, and that respect, therefore. can never have any but a moral ground, and that it is very good and even, in a psychological point of view, very useful for the knowledge of mankind, that whenever we use this expression we should attend to this secret and marvellous, yet often recurring, regard which men in their judgement pay to the moral law.
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nature, never to be shaken (in which case the law would cease to be a command for us, as we could never be tempted to be untrue to it). The moral law is in fact for the will of a perfect being a law of holiness, but for the will of every finite rational being a law of duty, of moral constraint, and of the determination of its actions by re- spect for this law and reverence for its duty. No other subjective principle must be assumed as a motive, else while the action might chance to be such as the law prescribes, yet, as does not proceed from duty, the intention, which is the thing properly in question in
this legislation, is not moral.
It is a very beautiful thing to do good to men from love to them and
from sympathetic good will, or to be just from love of order; but this is not yet the true moral maxim of our conduct which is suitable to our position amongst rational beings as men, when we pretend with fanciful pride to set ourselves above the thought of duty, like volun- teers, and, as if we were independent on the command, to want to do of our own good pleasure what we think we need no command to do. We stand under a discipline of reason and in all our maxims must not forget our subjection to it, nor withdraw anything therefrom, or by an egotistic presumption diminish aught of the authority of the law (although our own reason gives it) so as to set the determining prin- ciple of our will, even though the law be conformed to, anywhere else but in the law itself and in respect for this law. Duty and obligation are the only names that we must give to our relation to the moral law. We are indeed legislative members of a moral kingdom rendered pos- sible by freedom, and presented to us by reason as an object of re- spect; but yet we are subjects in it, not the sovereign, and to mistake our inferior position as creatures, and presumptuously to reject the authority of the moral law, is already to revolt from it in spirit, even though the letter of it is fulfilled.
With this agrees very well the possibility of such a command as: Love God above everything, and thy neighbour as thyself. * For as a
* This law is in striking contrast with the principle of private happiness which some make the supreme principle of morality. This would be ex- pressed thus: Love thyself above everything, and God and thy neighbour for thine own sake.
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? command it requires respect for a law which commands love and does not leave it to our own arbitrary choice to make this our prin- ciple. Love to God, however, considered as an inclination (patho- logical love), is impossible, for He is not an object of the senses. The same affection towards men is possible no doubt, but cannot be commanded, for it is not in the power of any man to love anyone at command; therefore it is only practical love that is meant in that pith of all laws. To love God means, in this sense, to like to do His commandments; to love one's neighbour means to like to practise all duties towards him. But the command that makes this a rule cannot command us to have this disposition in actions conformed to duty, but only to endeavour after it. For a command to like to do a thing is in itself contradictory, because if we already know of our- selves what we are bound to do, and if further we are conscious of liking to do it, a command would be quite needless; and if we do it not willingly, but only out of respect for the law, a command that makes this respect the motive of our maxim would directly counter- act the disposition commanded. That law of all laws, therefore, like all the moral precepts of the Gospel, exhibits the moral disposition in all its perfection, in which, viewed as an ideal of holiness, it is not attainable by any creature, but yet is the pattern which we should strive to approach, and in an uninterrupted but infinite progress become like to. In fact, if a rational creature could ever reach this point, that he thoroughly likes to do all moral laws, this would mean that there does not exist in him even the possibility of a desire that would tempt him to deviate from them; for to overcome such a desire always costs the subject some sacrifice and therefore requires self-compulsion, that is, inward constraint to something that one does not quite like to do; and no creature can ever reach this stage of moral disposition. For, being a creature, and therefore always de- pendent with respect to what be requires for complete satisfaction, he can never be quite free from desires and inclinations, and as these rest on physical causes, they can never of themselves coincide with the moral law, the sources of which are quite different; and there- fore they make it necessary to found the mental disposition of one's maxims on moral obligation, not on ready inclination, but on re- spect, which demands obedience to the law, even though one may
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not like it; not on love, which apprehends no inward reluctance of the will towards the law. Nevertheless, this latter, namely, love to the law (which would then cease to be a command, and then moral- ity, which would have passed subjectively into holiness, would cease to be virtue) must be the constant though unattainable goal of his endeavours. For in the case of what we highly esteem, but yet (on account of the consciousness of our weakness) dread, the increased facility of satisfying it changes the most reverential awe into inclina- tion, and respect into love; at least this would be the perfection of a disposition devoted to the law, if it were possible for a creature to attain it.
This reflection is intended not so much to clear up the evangelical command just cited, in order to prevent religious fanaticism in re- gard to love of God, but to define accurately the moral disposition with regard directly to our duties towards men, and to check, or if possible prevent, a merely moral fanaticism which infects many per- sons. The stage of morality on which man (and, as far as we can see, every rational creature) stands is respect for the moral law. The dis- position that he ought to have in obeying this is to obey it from duty, not from spontaneous inclination, or from an endeavour taken up from liking and unbidden; and this proper moral condition in which he can always be is virtue, that is, moral disposition militant, and not holiness in the fancied possession of a perfect purity of the disposition of the will. It is nothing but moral fanaticism and exag- gerated self-conceit that is infused into the mind by exhortation to actions as noble, sublime, and magnanimous, by which men are led into the delusion that it is not duty, that is, respect for the law, whose yoke (an easy yoke indeed, because reason itself imposes it on us) they must bear, whether they like it or not, that constitutes the determining principle of their actions, and which always humbles them while they obey it; fancying that those actions are expected from them, not from duty, but as pure merit. For not only would they, in imitating such deeds from such a principle, not have ful- filled the spirit of the law in the least, which consists not in the legality of the action (without regard to principle), but in the sub- jection of the mind to the law; not only do they make the motives pathological (seated in sympathy or self-love), not moral (in the
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law), but they produce in this way a vain, high-flying, fantastic way of thinking, flattering themselves with a spontaneous goodness of heart that needs neither spur nor bridle, for which no command is needed, and thereby forgetting their obligation, which they ought to think of rather than merit. Indeed actions of others which are done with great sacrifice, and merely for the sake of duty, may be praised as noble and sublime, but only so far as there are traces which suggest that they were done wholly out of respect for duty and not from excited feelings. If these, however, are set before any- one as examples to be imitated, respect for duty (which is the only true moral feeling) must be employed as the motive--this severe holy precept which never allows our vain self-love to dally with patho- logical impulses (however analogous they may be to morality), and to take a pride in meritorious worth. Now if we search we shall find for all actions that are worthy of praise a law of duty which com- mands, and does not leave us to choose what may be agreeable to our inclinations. This is the only way of representing things that can give a moral training to the soul, because it alone is capable of solid and accurately defined principles.
If fanaticism in its most general sense is a deliberate over stepping of the limits of human reason, then moral fanaticism is such an over stepping of the bounds that practical pure reason sets to mankind, in that it forbids us to place the subjective determining principle of correct actions, that is, their moral motive, in anything but the law itself, or to place the disposition which is thereby brought into the maxims in anything but respect for this law, and hence commands us to take as the supreme vital principle of all morality in men the thought of duty, which strikes down all arrogance as well as vain self-love.
If this is so, it is not only writers of romance or sentimental edu- cators (although they may be zealous opponents of sentimental- ism), but sometimes even philosophers, nay, even the severest of all, the Stoics, that have brought in moral fanaticism instead of a sober but wise moral discipline, although the fanaticism of the latter was more heroic, that of the former of an insipid, effeminate character; and we may, without hypocrisy, say of the moral teaching of the Gospel, that it first, by the purity of its moral principle, and at the
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same time by its suitability to the limitations of finite beings, brought all the good conduct of men under the discipline of a duty plainly set before their eyes, which does not permit them to indulge in dreams of imaginary moral perfections; and that it also set the bounds of humility (that is, self-knowledge) to self-conceit as well as to self- love, both which are ready to mistake their limits.
Duty! Thou sublime and mighty name that dost embrace noth- ing charming or insinuating, but requirest submission, and yet seekest not to move the will by threatening aught that would arouse natural aversion or terror, but merely holdest forth a law which of itself finds entrance into the mind, and yet gains reluctant reverence (though not always obedience), a law before which all inclinations are dumb, even though they secretly counter-work it; what origin is there worthy of thee, and where is to be found the root of thy noble descent which proudly rejects all kindred with the inclinations; a root to be derived from which is the indispensable condition of the only worth which men can give themselves?
It can be nothing less than a power which elevates man above himself (as a part of the world of sense), a power which connects him with an order of things that only the understanding can con- ceive, with a world which at the same time commands the whole sensible world, and with it the empirically determinable existence of man in time, as well as the sum total of all ends (which totality alone suits such unconditional practical laws as the moral). This power is nothing but personality, that is, freedom and independence on the mechanism of nature, yet, regarded also as a faculty of a being which is subject to special laws, namely, pure practical laws given by its own reason; so that the person as belonging to the sen- sible world is subject to his own personality as belonging to the intelligible [supersensible] world. It is then not to be wondered at that man, as belonging to both worlds, must regard his own nature in reference to its second and highest characteristic only with rever- ence, and its laws with the highest respect.
On this origin are founded many expressions which designate the worth of objects according to moral ideas. The moral law is holy (inviolable). Man is indeed unholy enough, but he must regard humanity in his own person as holy. In all creation every thing one
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chooses and over which one has any power, may be used merely as means; man alone, and with him every rational creature, is an end in himself. By virtue of the autonomy of his freedom he is the sub- ject of the moral law, which is holy. just for this reason every will, even every person's own individual will, in relation to itself, is re- stricted to the condition of agreement with the autonomy of the rational being, that is to say, that it is not to be subject to any pur- pose which cannot accord with a law which might arise from the will of the passive subject himself; the latter is, therefore, never to be employed merely as means, but as itself also, concurrently, an end. We justly attribute this condition even to the Divine will, with re- gard to the rational beings in the world, which are His creatures, since it rests on their personality, by which alone they are ends in themselves.
This respect-inspiring idea of personality which sets before our eyes the sublimity of our nature (in its higher aspect), while at the same time it shows us the want of accord of our conduct with it and thereby strikes down self-conceit, is even natural to the commonest reason and easily observed. Has not every even moderately honourable man sometimes found that, where by an otherwise in- offensive lie he might either have withdrawn himself from an un- pleasant business, or even have procured some advantages for a loved and well-deserving friend, he has avoided it solely lest he should despise himself secretly in his own eyes? When an upright man is in the greatest distress, which he might have avoided if he could only have disregarded duty, is he not sustained by the consciousness that he has maintained humanity in its proper dignity in his own person and honoured it, that he has no reason to be ashamed of himself in his own sight, or to dread the inward glance of self-examination? This consolation is not happiness, it is not even the smallest part of it, for no one would wish to have occasion for it, or would, perhaps, even desire a life in such circumstances. But he lives, and he cannot endure that he should be in his own eyes unworthy of life. This inward peace is therefore merely negative as regards what can make life pleasant; it is, in fact, only the escaping the danger of sinking in personal worth, after everything else that is valuable has been lost. It is the effect of a respect for something quite different from life,
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something in comparison and contrast with which life with all its enjoyment has no value. He still lives only because it is his duty, not because he finds anything pleasant in life.
Such is the nature of the true motive of pure practical reason; it is no other than the pure moral law itself, inasmuch as it makes us conscious of the sublimity of our own supersensible existence and subjectively produces respect for their higher nature in men who are also conscious of their sensible existence and of the consequent dependence of their pathologically very susceptible nature. Now with this motive may be combined so many charms and satisfactions of life that even on this account alone the most prudent choice of a rational Epicurean reflecting on the greatest advantage of life would declare itself on the side of moral conduct, and it may even be ad- visable to join this prospect of a cheerful enjoyment of life with that supreme motive which is already sufficient of itself; but only as a counterpoise to the attractions which vice does not fail to exhibit on the opposite side, and not so as, even in the smallest degree, to place in this the proper moving power when duty is in question. For that would be just the same as to wish to taint the purity of the moral disposition in its source. The majesty of duty has nothing to do with enjoyment of life; it has its special law and its special tribu- nal, and though the two should be never so well shaken together to be given well mixed, like medicine, to the sick soul, yet they will soon separate of themselves; and if they do not, the former will not act; and although physical life might gain somewhat in force, the moral life would fade away irrecoverably.
Critical Examination of the Analytic of Pure Practical Reason
BY THE CRITICAL examination of a science, or of a portion of it, which constitutes a system by itself, I understand the inquiry and proof why it must have this and no other systematic form, when we com- pare it with another system which is based on a similar faculty of knowledge. Now practical and speculative reason are based on the
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same faculty, so far as both are pure reason. Therefore the difference in their systematic form must be determined by the comparison of both, and the ground of this must be assigned.
The Analytic of pure theoretic reason had to do with the knowl- edge of such objects as may have been given to the understanding, and was obliged therefore to begin from intuition and consequently (as this is always sensible) from sensibility; and only after that could advance to concepts (of the objects of this intuition), and could only end with principles after both these had preceded. On the con- trary, since practical reason has not to do with objects so as to know them, but with its own faculty of realizing them (in accordance with the knowledge of them), that is, with a will which is a causal- ity, inasmuch as reason contains its determining principle; since, consequently, it has not to furnish an object of intuition, but as practical reason has to furnish only a law (because the notion of causality always implies the reference to a law which determines the existence of the many in relation to one another); hence a critical examination of the Analytic of reason, if this is to be practical rea- son (and this is properly the problem), must begin with the possi- bility of practical principles a priori. Only after that can it proceed to concepts of the objects of a practical reason, namely, those of absolute good and evil, in order to assign them in accordance with those principles (for prior to those principles they cannot possibly be given as good and evil by any faculty of knowledge), and only then could the section be concluded with the last chapter, that, namely, which treats of the relation of the pure practical reason to the sensibility and of its necessary influence thereon, which is a priori cognisable, that is, of the moral sentiment. Thus the Analytic of the practical pure reason has the whole extent of the conditions of its use in common with the theoretical, but in reverse order. The Analytic of pure theoretic reason was divided into transcendental Aesthetic and transcendental Logic, that of the practical reversely into Logic and Aesthetic of pure practical reason (if I may, for the sake of analogy merely, use these designations, which are not quite suitable). This logic again was there divided into the Analytic of concepts and that of principles: here into that of principles and con- cepts. The Aesthetic also had in the former case two parts, on ac-
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count of the two kinds of sensible intuition; here the sensibility is not considered as a capacity of intuition at all, but merely as feeling (which can be a subjective ground of desire), and in regard to it pure practical reason admits no further division.
It is also easy to see the reason why this division into two parts with its subdivision was not actually adopted here (as one might have been induced to attempt by the example of the former cri- tique).
For since it is pure reason that is here considered in its prac- tical use, and consequently as proceeding from a priori principles, and not from empirical principles of determination, hence the divi- sion of the analytic of pure practical reason must resemble that of a syllogism; namely, proceeding from the universal in the major pre- miss (the moral principle), through a minor premiss containing a subsumption of possible actions (as good or evil) under the former, to the conclusion, namely, the subjective determination of the will (an interest in the possible practical good, and in the maxim founded on it). He who has been able to convince himself of the truth of the positions occurring in the Analytic will take pleasure in such com- parisons; for they justly suggest the expectation that we may perhaps some day be able to discern the unity of the whole faculty of reason (theoretical as well as practical) and be able to derive all from one principle, which, is what human reason inevitably demands, as it finds complete satisfaction only in a perfectly systematic unity of its knowl- edge.
If now we consider also the contents of the knowledge that we can have of a pure practical reason, and by means of it, as shown by the Analytic, we find, along with a remarkable analogy between it and the theoretical, no less remarkable differences. As regards the theoretical, the faculty of a pure rational cognition a priori could be easily and evidently proved by examples from sciences (in which, as they put their principles to the test in so many ways by methodical use, there is not so much reason as in common knowledge to fear a secret mixture of empirical principles of cognition). But, that pure reason without the admixture of any empirical principle is practical of itself, this could only be shown from the commonest practical use of reason, by verifying the fact, that every man's natural reason acknowledges the supreme practical principle as the supreme law of
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his will- a law completely a priori and not depending on any sen- sible data. It was necessary first to establish and verify the purity of its origin, even in the judgement of this common reason, before science could take it in hand to make use of it, as a fact, that is, prior to all disputation about its possibility, and all the consequences that may be drawn from it. But this circumstance may be readily ex- plained from what has just been said; because practical pure reason must necessarily begin with principles, which therefore must be the first data, the foundation of all science, and cannot be derived from it. It was possible to effect this verification of moral principles as principles of a pure reason quite well, and with sufficient certainty, by a single appeal to the judgement of common sense, for this rea- son, that anything empirical which might slip into our maxims as a determining principle of the will can be detected at once by the feeling of pleasure or pain which necessarily attaches to it as excit- ing desire; whereas pure practical reason positively refuses to admit this feeling into its principle as a condition. The heterogeneity of the determining principles (the empirical and rational) is clearly detected by this resistance of a practically legislating reason against every admixture of inclination, and by a peculiar kind of sentiment, which, however, does not precede the legislation of the practical reason, but, on the contrary, is produced by this as a constraint, namely, by the feeling of a respect such as no man has for inclina- tions of whatever kind but for the law only; and it is detected in so marked and prominent a manner that even the most uninstructed cannot fail to see at once in an example presented to him, that em- pirical principles of volition may indeed urge him to follow their attractions, but that he can never be expected to obey anything but the pure practical law of reason alone.
The distinction between the doctrine of happiness and the doc- trine of morality, in the former of which empirical principles con- stitute the entire foundation, while in the second they do not form the smallest part of it, is the first and most important office of the Analytic of pure practical reason; and it must proceed in it with as much exactness and, so to speak, scrupulousness, as any geometer in his work. The philosopher, however, has greater difficulties to contend with here (as always in rational cognition by means of con-
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cepts merely without construction), because he cannot take any in- tuition as a foundation (for a pure noumenon). He has, however, this advantage that, like the chemist, he can at any time make an experiment with every man's practical reason for the purpose of dis- tinguishing the moral (pure) principle of determination from the empirical; namely, by adding the moral law (as a determining prin- ciple) to the empirically affected will (e. g. , that of the man who would be ready to lie because he can gain something thereby). It is as if the analyst added alkali to a solution of lime in hydrochloric acid, the acid at once forsakes the lime, combines with the alkali, and the lime is precipitated. just in the same way, if to a man who is otherwise honest (or who for this occasion places himself only in thought in the position of an honest man), we present the moral law by which he recognises the worthlessness of the liar, his practi- cal reason (in forming a judgement of what ought to be done) at once forsakes the advantage, combines with that which maintains in him respect for his own person (truthfulness), and the advantage after it has been separated and washed from every particle of reason (which is altogether on the side of duty) is easily weighed by every- one, so that it can enter into combination with reason in other cases, only not where it could be opposed to the moral law, which reason never forsakes, but most closely unites itself with.
But it does not follow that this distinction between the principle of happiness and that of morality is an opposition between them, and pure practical reason does not require that we should renounce all claim to happiness, but only that the moment duty is in question we should take no account of happiness. It may even in certain respects be a duty to provide for happiness; partly, because (includ- ing skill, wealth, riches) it contains means for the fulfilment of our duty; partly, because the absence of it (e. g. , poverty) implies temp- tations to transgress our duty. But it can never be an immediate duty to promote our happiness, still less can it be the principle of all duty. Now, as all determining principles of the will, except the law of pure practical reason alone (the moral law), are all empirical and, therefore, as such, belong to the principle of happiness, they must all be kept apart from the supreme principle of morality and never be incorporated with it as a condition; since this would be to de-
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stroy all moral worth just as much as any empirical admixture with geometrical principles would destroy the certainty of mathematical evidence, which in Plato's opinion is the most excellent thing in mathematics, even surpassing their utility.
Instead, however, of the deduction of the supreme principle of pure practical reason, that is, the explanation of the possibility of such a knowledge a priori, the utmost we were able to do was to show that if we saw the possibility of the freedom of an efficient cause, we should also see not merely the possibility, but even the necessity, of the moral law as the supreme practical law of rational beings, to whom we attribute freedom of causality of their will; because both concepts are so inseparably united that we might de- fine practical freedom as independence of the will on anything but the moral law. But we cannot perceive the possibility of the freedom of an efficient cause, especially in the world of sense; we are fortu- nate if only we can be sufficiently assured that there is no proof of its impossibility, and are now, by the moral law which postulates it, compelled and therefore authorized to assume it. However, there are still many who think that they can explain this freedom on em- pirical principles, like any other physical faculty, and treat it as a psychological property, the explanation of which only requires a more exact study of the nature of the soul and of the motives of the will, and not as a transcendental predicate of the causality of a being that belongs to the world of sense (which is really the point). They thus deprive us of the grand revelation which we obtain through practical reason by means of the moral law, the revelation, namely, of a supersensible world by the realization of the otherwise tran- scendent concept of freedom, and by this deprive us also of the moral law itself, which admits no empirical principle of determina- tion. Therefore it will be necessary to add something here as a pro- tection against this delusion and to exhibit empiricism in its naked superficiality.
The notion of causality as physical necessity, in opposition to the same notion as freedom, concerns only the existence of things so far as it is determinable in time, and, consequently, as phenomena, in opposition to their causality as things in themselves. Now if we take the attributes of existence of things in time for attributes of things
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in themselves (which is the common view), then it is impossible to reconcile the necessity of the causal relation with freedom; they are contradictory. For from the former it follows that every event, and consequently every action that takes place at a certain point of time, is a necessary result of what existed in time preceding. Now as time past is no longer in my power, hence every action that I perform must be the necessary result of certain determining grounds which are not in my power, that is, at the moment in which I am acting I am never free. Nay, even if I assume that my whole existence is independent on any foreign cause (for instance, God), so that the determining principles of my causality, and even of my whole exist- ence, were not outside myself, yet this would not in the least trans- form that physical necessity into freedom. For at every moment of time I am still under the necessity of being determined to action by that which is not in my power, and the series of events infinite a parte priori, which I only continue according to a pre-determined order and could never begin of myself, would be a continuous physi- cal chain, and therefore my causality would never be freedom.
If, then, we would attribute freedom to a being whose existence is determined in time, we cannot except him from the law of necessity as to all events in his existence and, consequently, as to his actions also; for that would be to hand him over to blind chance. Now as this law inevitably applies to all the causality of things, so far as their existence is determinable in time, it follows that if this were the mode in which we had also to conceive the existence of these things in themselves, freedom must be rejected as a vain and impossible conception. Consequently, if we would still save it, no other way remains but to consider that the existence of a thing, so far as it is determinable in time, and therefore its causality, according to the law of physical necessity, belong to appearance, and to attribute freedom to the same being as a thing in itself. This is certainly inevi- table, if we would retain both these contradictory concepts together; but in application, when we try to explain their combination in one and the same action, great difficulties present themselves which seem to render such a combination impracticable.
When I say of a man who commits a theft that, by the law of causality, this deed is a necessary result of the determining causes in
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preceding time, then it was impossible that it could not have hap- pened; how then can the judgement, according to the moral law, make any change, and suppose that it could have been omitted, because the law says that it ought to have been omitted; that is, how can a man be called quite free at the same moment, and with re- spect to the same action in which he is subject to an inevitable physi- cal necessity? Some try to evade this by saying that the causes that determine his causality are of such a kind as to agree with a com- parative notion of freedom. According to this, that is sometimes called a free effect, the determining physical cause of which lies within the acting thing itself, e. g. , that which a projectile performs when it is in free motion, in which case we use the word freedom, because while it is in flight it is not urged by anything external; or as we call the motion of a clock a free motion, because it moves its hands itself, which therefore do not require to be pushed by external force; so although the actions of man are necessarily determined by causes which precede in time, we yet call them free, because these causes are ideas produced by our own faculties, whereby desires are evoked on occasion of circumstances, and hence actions are wrought ac- cording to our own pleasure. This is a wretched subterfuge with which some persons still let themselves be put off, and so think they have solved, with a petty word--jugglery, that difficult problem, at the solution of which centuries have laboured in vain, and which can therefore scarcely be found so completely on the surface. In fact, in the question about the freedom which must be the founda- tion of all moral laws and the consequent responsibility, it does not matter whether the principles which necessarily determine causality by a physical law reside within the subject or without him, or in the former case whether these principles are instinctive or are conceived by reason, if, as is admitted by these men themselves, these deter- mining ideas have the ground of their existence in time and in the antecedent state, and this again in an antecedent, etc. Then it mat- ters not that these are internal; it matters not that they have a psy- chological and not a mechanical causality, that is, produce actions by means of ideas and not by bodily movements; they are still deter- mining principles of the causality of a being whose existence is de- terminable in time, and therefore under the necessitation of condi-
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tions of past time, which therefore, when the subject has to act, are no longer in his power. This may imply psychological freedom (if we choose to apply this term to a merely internal chain of ideas in the mind), but it involves physical necessity and, therefore, leaves no room for transcendental freedom, which must be conceived as independence on everything empirical, and, consequently, on na- ture generally, whether it is an object of the internal sense consid- ered in time only, or of the external in time and space. Without this freedom (in the latter and true sense), which alone is practical a priori, no moral law and no moral imputation are possible. just for this reason the necessity of events in time, according to the physical law of causality, may be called the mechanism of nature, although we do not mean by this that things which are subject to it must be really material machines. We look here only to the necessity of the connection of events in a time-series as it is developed according to the physical law, whether the subject in which this development takes place is called automaton materiale when the mechanical be- ing is moved by matter, or with Leibnitz spirituale when it is im- pelled by ideas; and if the freedom of our will were no other than the latter (say the psychological and comparative, not also transcen- dental, that is, absolute), then it would at bottom be nothing better than the freedom of a turnspit, which, when once it is wound up, accomplishes its motions of itself.
Now, in order to remove in the supposed case the apparent con- tradiction between freedom and the mechanism of nature in one and the same action, we must remember what was said in the Cri- tique of Pure Reason, or what follows therefrom; viz. , that the ne- cessity of nature, which cannot co-exist with the freedom of the subject, appertains only to the attributes of the thing that is subject to time-conditions, consequently only to those of the acting subject as a phenomenon; that therefore in this respect the determining principles of every action of the same reside in what belongs to past time and is no longer in his power (in which must be included his own past actions and the character that these may determine for him in his own eyes as a phenomenon). But the very same subject, being on the other side conscious of himself as a thing in himself, considers his existence also in so far as it is not subject to time-
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conditions, and regards himself as only determinable by laws which he gives himself through reason; and in this his existence nothing is antecedent to the determination of his will, but every action, and in general every modification of his existence, varying according to his internal sense, even the whole series of his existence as a sensible being is in the consciousness of his supersensible existence nothing but the result, and never to be regarded as the determining prin- ciple, of his causality as a noumenon. In this view now the rational being can justly say of every unlawful action that he performs, that he could very well have left it undone; although as appearance it is sufficiently determined in the past, and in this respect is absolutely necessary; for it, with all the past which determines it, belongs to the one single phenomenon of his character which he makes for himself, in consequence of which he imputes the causality of those appearances to himself as a cause independent of sensibility.
With this agree perfectly the judicial sentences of that wonderful faculty in us which we call conscience. A man may use as much art as he likes in order to paint to himself an unlawful act, that he remembers, as an unintentional error, a mere oversight, such as one can never altogether avoid, and therefore as something in which he was carried away by the stream of physical necessity, and thus to make himself out innocent, yet he finds that the advocate who speaks in his favour can by no means silence the accuser within, if only he is conscious that at the time when he did this wrong he was in his senses, that is, in possession of his freedom; and, nevertheless, he accounts for his error from some bad habits, which by gradual ne- glect of attention he has allowed to grow upon him to such a degree that he can regard his error as its natural consequence, although this cannot protect him from the blame and reproach which he casts upon himself. This is also the ground of repentance for a long past action at every recollection of it; a painful feeling produced by the moral sentiment, and which is practically void in so far as it cannot serve to undo what has been done. (Hence Priestley, as a true and consistent fatalist, declares it absurd, and he deserves to be com- mended for this candour more than those who, while they main- tain the mechanism of the will in fact, and its freedom in words only, yet wish it to be thought that they include it in their system of
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compromise, although they do not explain the possibility of such moral imputation. ) But the pain is quite legitimate, because when the law of our intelligible [supersensible] existence (the moral law) is in question, reason recognizes no distinction of time, and only asks whether the event belongs to me, as my act, and then always morally connects the same feeling with it, whether it has happened just now or long ago. For in reference to the supersensible con- sciousness of its existence (i. e. , freedom) the life of sense is but a single phenomenon, which, inasmuch as it contains merely mani- festations of the mental disposition with regard to the moral law (i. e. , of the character), must be judged not according to the physical necessity that belongs to it as phenomenon, but according to the absolute spontaneity of freedom. It may therefore be admitted that, if it were possible to have so profound an insight into a man's men- tal character as shown by internal as well as external actions as to know all its motives, even the smallest, and likewise all the external occasions that can influence them, we could calculate a man's con- duct for the future with as great certainty as a lunar or solar eclipse; and nevertheless we may maintain that the man is free. In fact, if we were capable of a further glance, namely, an intellectual intuition of the same subject (which indeed is not granted to us, and instead of it we have only the rational concept), then we should perceive that this whole chain of appearances in regard to all that concerns the moral laws depends on the spontaneity of the subject as a thing in itself, of the determination of which no physical explanation can be given. In default of this intuition, the moral law assures us of this distinction between the relation of our actions as appearance to our sensible nature, and the relation of this sensible nature to the supersensible substratum in us. In this view, which is natural to our reason, though inexplicable, we can also justify some judgements which we passed with all conscientiousness, and which yet at first sight seem quite opposed to all equity. There are cases in which men, even with the same education which has been profitable to others, yet show such early depravity, and so continue to progress in it to years of manhood, that they are thought to be born villains, and their character altogether incapable of improvement; and nev- ertheless they are judged for what they do or leave undone, they are
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reproached for their faults as guilty; nay, they themselves (the chil- dren) regard these reproaches as well founded, exactly as if in spite of the hopeless natural quality of mind ascribed to them, they re- mained just as responsible as any other man. This could not happen if we did not suppose that whatever springs from a man's choice (as every action intentionally performed undoubtedly does) has as its foundation a free causality, which from early youth expresses its character in its manifestations (i. e. , actions). These, on account of the uniformity of conduct, exhibit a natural connection, which how- ever does not make the vicious quality of the will necessary, but on the contrary, is the consequence of the evil principles voluntarily adopted and unchangeable, which only make it so much the more culpable and deserving of punishment. There still remains a diffi- culty in the combination of freedom with the mechanism of nature in a being belonging to the world of sense; a difficulty which, even after all the foregoing is admitted, threatens freedom with complete destruction. But with this danger there is also a circumstance that offers hope of an issue still favourable to freedom; namely, that the same difficulty presses much more strongly (in fact as we shall pres- ently see, presses only) on the system that holds the existence deter- minable in time and space to be the existence of things in them- selves; it does not therefore oblige us to give up our capital supposi- tion of the ideality of time as a mere form of sensible intuition, and consequently as a mere manner of representation which is proper to the subject as belonging to the world of sense; and therefore it only requires that this view be reconciled with this idea.
The difficulty is as follows: Even if it is admitted that the supersensible subject can be free with respect to a given action, al- though, as a subject also belonging to the world of sense, he is un- der mechanical conditions with respect to the same action, still, as soon as we allow that God as universal first cause is also the cause of the existence of substance (a proposition which can never be given up without at the same time giving up the notion of God as the Being of all beings, and therewith giving up his all sufficiency, on which everything in theology depends), it seems as if we must ad- mit that a man's actions have their determining principle in some- thing which is wholly out of his power- namely, in the causality of a
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Supreme Being distinct from himself and on whom his own exist- ence and the whole determination of his causality are absolutely dependent. In point of fact, if a man's actions as belonging to his modifications in time were not merely modifications of him as ap- pearance, but as a thing in itself, freedom could not be saved. Man would be a marionette or an automaton, like Vaucanson's, prepared and wound up by the Supreme Artist. Self-consciousness would indeed make him a thinking automaton; but the consciousness of his own spontaneity would be mere delusion if this were mistaken for freedom, and it would deserve this name only in a comparative sense, since, although the proximate determining causes of its mo- tion and a long series of their determining causes are internal, yet the last and highest is found in a foreign hand. Therefore I do not see how those who still insist on regarding time and space as at- tributes belonging to the existence of things in themselves, can avoid admitting the fatality of actions; or if (like the otherwise acute Mendelssohn) they allow them to be conditions necessarily belong- ing to the existence of finite and derived beings, but not to that of the infinite Supreme Being, I do not see on what ground they can justify such a distinction, or, indeed, how they can avoid the con- tradiction that meets them, when they hold that existence in time is an attribute necessarily belonging to finite things in themselves, whereas God is the cause of this existence, but cannot be the cause of time (or space) itself (since this must be presupposed as a neces- sary a priori condition of the existence of things); and consequently as regards the existence of these things. His causality must be sub- ject to conditions and even to the condition of time; and this would inevitably bring in everything contradictory to the notions of His infinity and independence. On the other hand, it is quite easy for us to draw the distinction between the attribute of the divine existence of being independent on all time-conditions, and that of a being of the world of sense, the distinction being that between the existence of a being in itself and that of a thing in appearance. Hence, if this ideality of time and space is not adopted, nothing remains but Spinozism, in which space and time are essential attributes of the Supreme Being Himself, and the things dependent on Him (our- selves, therefore, included) are not substances, but merely accidents
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inhering in Him; since, if these things as His effects exist in time only, this being the condition of their existence in themselves, then the actions of these beings must be simply His actions which He performs in some place and time. Thus, Spinozism, in spite of the absurdity of its fundamental idea, argues more consistently than the creation theory can, when beings assumed to be substances, and beings in themselves existing in time, are regarded as effects of a Supreme Cause, and yet as not [belonging] to Him and His action, but as separate substances.
The above-mentioned difficulty is resolved briefly and clearly as follows: If existence in time is a mere sensible mode of representa- tion belonging to thinking beings in the world and consequently does not apply to them as things in themselves, then the creation of these beings is a creation of things in themselves, since the notion of creation does not belong to the sensible form of representation of existence or to causality, but can only be referred to noumena. Con- sequently, when I say of beings in the world of sense that they are created, I so far regard them as noumena. As it would be a contra- diction, therefore, to say that God is a creator of appearances, so also it is a contradiction to say that as creator He is the cause of actions in the world of sense, and therefore as appearances, although He is the cause of the existence of the acting beings (which are noumena). If now it is possible to affirm freedom in spite of the natural mechanism of actions as appearances (by regarding exist- ence in time as something that belongs only to appearances, not to things in themselves), then the circumstance that the acting beings are creatures cannot make the slightest difference, since creation concerns their supersensible and not their sensible existence, and, therefore, cannot be regarded as the determining principle of the appearances. It would be quite different if the beings in the world as things in themselves existed in time, since in that case the creator of substance would be at the same time the author of the whole mecha- nism of this substance.
Of so great importance is the separation of time (as well as space) from the existence of things in themselves which was effected in the Critique of the Pure Speculative Reason.
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culty in itself and is scarcely susceptible of a lucid exposition. But is any other solution that has been attempted, or that may be attempted, easier and more intelligible? Rather might we say that the dogmatic teachers of metaphysics have shown more shrewdness than candour in keeping this difficult point out of sight as much as possible, in the hope that if they said nothing about it, probably no one would think of it. If science is to be advanced, all difficulties must be laid open, and we must even search for those that are hidden, for every difficulty calls forth a remedy, which cannot be discovered without science gaining either in extent or in exactness; and thus even ob- stacles become means of increasing the thoroughness of science. On the other hand, if the difficulties are intentionally concealed, or merely removed by palliatives, then sooner or later they burst out into incurable mischiefs, which bring science to ruin in an absolute scepticism.
Since it is, properly speaking, the notion of freedom alone amongst all the ideas of pure speculative reason that so greatly enlarges our knowledge in the sphere of the supersensible, though only of our practical knowledge, I ask myself why it exclusively possesses so great fertility, whereas the others only designate the vacant space for pos- sible beings of the pure understanding, but are unable by any means to define the concept of them. I presently find that as I cannot think anything without a category, I must first look for a category for the rational idea of freedom with which I am now concerned; and this is the category of causality; and although freedom, a con- cept of the reason, being a transcendent concept, cannot have any intuition corresponding to it, yet the concept of the understanding- for the synthesis of which the former demands the unconditioned-- (namely, the concept of causality) must have a sensible intuition given, by which first its objective reality is assured. Now, the catego- ries are all divided into two classes- the mathematical, which con- cern the unity of synthesis in the conception of objects, and the dynamical, which refer to the unity of synthesis in the conception of the existence of objects. The former (those of magnitude and quality) always contain a synthesis of the homogeneous, and it is not possible to find in this the unconditioned antecedent to what is given in sensible intuition as conditioned in space and time, as this
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would itself have to belong to space and time, and therefore be again still conditioned. Whence it resulted in the Dialectic of Pure Theo- retic Reason that the opposite methods of attaining the uncondi- tioned and the totality of the conditions were both wrong. The cat- egories of the second class (those of causality and of the necessity of a thing) did not require this homogeneity (of the conditioned and the condition in synthesis), since here what we have to explain is not how the intuition is compounded from a manifold in it, but only how the existence of the conditioned object corresponding to it is added to the existence of the condition (added, namely, in the understanding as connected therewith); and in that case it was al- lowable to suppose in the supersensible world the unconditioned antecedent to the altogether conditioned in the world of sense (both as regards the causal connection and the contingent existence of things themselves), although this unconditioned remained indeter- minate, and to make the synthesis transcendent. Hence, it was found in the Dialectic of the Pure Speculative Reason that the two appar- ently opposite methods of obtaining for the conditioned the un- conditioned were not really contradictory, e. g. , in the synthesis of causality to conceive for the conditioned in the series of causes and effects of the sensible world, a causality which has no sensible con- dition, and that the same action which, as belonging to the world of sense, is always sensibly conditioned, that is, mechanically neces- sary, yet at the same time may be derived from a causality not sensi- bly conditioned- being the causality of the acting being as belong- ing to the supersensible world- and may consequently be conceived as free. Now, the only point in question was to change this may be into is; that is, that we should be able to show in an actual case, as it were by a fact, that certain actions imply such a causality (namely, the intellectual, sensibly unconditioned), whether they are actual or only commanded, that is, objectively necessary in a practical sense. We could not hope to find this connections in actions actually given in experience as events of the sensible world, since causality with freedom must always be sought outside the world of sense in the world of intelligence. But things of sense of sense in the world of intelligence. But things of sense are the only things offered to our perception and observation. Hence, nothing remained but to find
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an incontestable objective principle of causality which excludes all sensible conditions: that is, a principle in which reason does not appeal further to something else as a determining ground of its cau- sality, but contains this determining ground itself by means of that principle, and in which therefore it is itself as pure reason practical. Now, this principle had not to be searched for or discovered; it had long been in the reason of all men, and incorporated in their nature, and is the principle of morality. Therefore, that unconditioned cau- sality, with the faculty of it, namely, freedom, is no longer merely indefinitely and problematically thought (this speculative reason could prove to be feasible), but is even as regards the law of its cau- sality definitely and assertorially known; and with it the fact that a being (I myself), belonging to the world of sense, belongs also to the supersensible world, this is also positively known, and thus the reality of the supersensible world is established and in practical re- spects definitely given, and this definiteness, which for theoretical purposes would be transcendent, is for practical purposes imma- nent. We could not, however, make a similar step as regards the second dynamical idea, namely, that of a necessary being. We could not rise to it from the sensible world without the aid of the first dynamical idea. For if we attempted to do so, we should have ven- tured to leave at a bound all that is given to us, and to leap to that of which nothing is given us that can help us to effect the connection of such a supersensible being with the world of sense (since the necessary being would have to be known as given outside ourselves). On the other hand, it is now obvious that this connection is quite possible in relation to our own subject, inasmuch as I know myself to be on the one side as an intelligible [supersensible] being deter- mined by the moral law (by means of freedom), and on the other side as acting in the world of sense. It is the concept of freedom alone that enables us to find the unconditioned and intelligible for the conditioned and sensible without going out of ourselves. For it is our own reason that by means of the supreme and unconditional practical law knows that itself and the being that is conscious of this law (our own person) belong to the pure world of understanding, and moreover defines the manner in which, as such, it can be active. In this way it can be understood why in the whole faculty of reason
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it is the practical reason only that can help us to pass beyond the world of sense and give us knowledge of a supersensible order and connection, which, however, for this very reason cannot be extended further than is necessary for pure practical purposes.
Let me be permitted on this occasion to make one more remark, namely, that every step that we make with pure reason, even in the practical sphere where no attention is paid to subtle speculation, nevertheless accords with all the material points of the Critique of the Theoretical Reason as closely and directly as if each step had been thought out with deliberate purpose to establish this confir- mation. Such a thorough agreement, wholly unsought for and quite obvious (as anyone can convince himself, if he will only carry moral inquiries up to their principles), between the most important propo- sition of practical reason and the often seemingly too subtle and needless remarks of the Critique of the Speculative Reason, occa- sions surprise and astonishment, and confirms the maxim already recognized and praised by others, namely, that in every scientific inquiry we should pursue our way steadily with all possible exact- ness and frankness, without caring for any objections that may be raised from outside its sphere, but, as far as we can, to carry out our inquiry truthfully and completely by itself. Frequent observation has convinced me that, when such researches are concluded, that which in one part of them appeared to me very questionable, con- sidered in relation to other extraneous doctrines, when I left this doubtfulness out of sight for a time and only attended to the busi- ness in hand until it was completed, at last was unexpectedly found to agree perfectly with what had been discovered separately without the least regard to those doctrines, and without any partiality or prejudice for them. Authors would save themselves many errors and much labour lost (because spent on a delusion) if they could only resolve to go to work with more frankness.
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BOOK II. Dialectic of Pure Practical Reason.
CHAPTER I
Of a Dialectic of Pure Practical Reason Generally.
PURE REASON ALWAYS has its dialetic, whether it is considered in its speculative or its practical employment; for it requires the absolute totality of the 'conditions of what is given conditioned, and this can only be found in things in themselves. But as all conceptions of things in themselves must be referred to intuitions, and with us men these can never be other than sensible and hence can never enable us to know objects as things in themselves but only as appearances, and since the unconditioned can never be found in this chain of appear- ances which consists only of conditioned and conditions; thus from applying this rational idea of the totality of the conditions (in other words of the unconditioned) to appearances, there arises an inevi- table illusion, as if these latter were things in themselves (for in the absence of a warning critique they are always regarded as such). This illusion would never be noticed as delusive if it did not betray itself by a conflict of reason with itself, when it applies to appearances its fun- damental principle of presupposing the unconditioned to everything conditioned. By this, however, reason is compelled to trace this illu- sion to its source, and search how it can be removed, and this can only be done by a complete critical examination of the whole pure faculty of reason; so that the antinomy of the pure reason which is manifest in its dialectic is in fact the most beneficial error into which human reason could ever have fallen, since it at last drives us to search for the key to escape from this labyrinth; and when this key is found, it further discovers that which we did not seek but yet had need of,
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namely, a view into a higher and an immutable order of things, in which we even now are, and in which we are thereby enabled by definite precepts to continue to live according to the highest dictates of reason.
It may be seen in detail in the Critique of Pure Reason how in its speculative employment this natural dialectic is to be solved, and how the error which arises from a very natural illusion may be guarded against. But reason in its practical use is not a whit better off. As pure practical reason, it likewise seeks to find the uncondi- tioned for the practically conditioned (which rests on inclinations and natural wants), and this is not as the determining principle of the will, but even when this is given (in the moral law) it seeks the unconditioned totality of the object of pure practical reason under the name of the summum bonum.
To define this idea practically, i. e. , sufficiently for the maxims of our rational conduct, is the business of practical wisdom, and this again as a science is philosophy, in the sense in which the word was understood by the ancients, with whom it meant instruction in the conception in which the summum bonum was to be placed, and the conduct by which it was to be obtained. It would be well to leave this word in its ancient signification as a doctrine of the sum- mum bonum, so far as reason endeavours to make this into a sci- ence. For on the one band the restriction annexed would suit the Greek expression (which signifies the love of wisdom), and yet at the same time would be sufficient to embrace under the name of philosophy the love of science: that is to say, of all speculative ratio- nal knowledge, so far as it is serviceable to reason, both for that conception and also for the practical principle determining our con- duct, without letting out of sight the main end, on account of which alone it can be called a doctrine of practical wisdom. On the other hand, it would be no harm to deter the self-conceit of one who ventures to claim the title of philosopher by holding before him in the very definition a standard of self-estimation which would very much lower his pretensions. For a teacher of wisdom would mean something more than a scholar who has not come so far as to guide himself, much less to guide others, with certain expectation of at- taining so high an end: it would mean a master in the knowledge of
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wisdom, which implies more than a modest man would claim for himself. Thus philosophy as well as wisdom would always remain an ideal, which objectively is presented complete in reason alone, while subjectively for the person it is only the goal of his unceasing endeavours; and no one would be justified in professing to be in possession of it so as to assume the name of philosopher who could not also show its infallible effects in his own person as an example (in his self-mastery and the unquestioned interest that he takes pre- eminently in the general good), and this the ancients also required as a condition of deserving that honourable title.
We have another preliminary remark to make respecting the dia- lectic of the pure practical reason, on the point of the definition of the summum bonum (a successful solution of which dialectic would lead us to expect, as in case of that of the theoretical reason, the most beneficial effects, inasmuch as the self-contradictions of pure practical reason honestly stated, and not concealed, force us to un- dertake a complete critique of this faculty).
The moral law is the sole determining principle of a pure will. But since this is merely formal (viz. , as prescribing only the form of the maxim as universally legislative), it abstracts as a determining prin- ciple from all matter that is to say, from every object of volition. Hence, though the summum bonum may be the whole object of a pure practical reason, i. e. , a pure will, yet it is not on that account to be regarded as its determining principle; and the moral law alone must be regarded as the principle on which that and its realization or promotion are aimed at. This remark is important in so delicate a case as the determination of moral principles, where the slightest misinterpretation perverts men's minds. For it will have been seen from the Analytic that, if we assume any object under the name of a good as a determining principle of the will prior to the moral law and then deduce from it the supreme practical principle, this would always introduce heteronomy and crush out the moral principle.
It is, however, evident that if the notion of the summum bonum includes that of the moral law as its supreme condition, then the summum bonum would not merely be an object, but the notion of it and the conception of its existence as possible by our own practi- cal reason would likewise be the determining principle of the will,
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since in that case the will is in fact determined by the moral law which is already included in this conception, and by no other ob- ject, as the principle of autonomy requires. This order of the con- ceptions of determination of the will must not be lost sight of, as otherwise we should misunderstand ourselves and think we had fallen into a contradiction, while everything remains in perfect harmony.
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CHAPTER II
Of the Dialectic of Pure Reason in defining the Concep- tion of the "Summum Bonum. "
THE CONCEPTION OF the summum itself contains an ambiguity which might occasion needless disputes if we did not attend to it. The summum may mean either the supreme (supremum) or the perfect (consummatum). The former is that condition which is itself un- conditioned, i. e. , is not subordinate to any other (originarium); the second is that whole which is not a part of a greater whole of the same kind (perfectissimum). It has been shown in the Analytic that virtue (as worthiness to be happy) is the supreme condition of all that can appear to us desirable, and consequently of all our pursuit of happiness, and is therefore the supreme good. But it does not follow that it is the whole and perfect good as the object of the desires of rational finite beings; for this requires happiness also, and that not merely in the partial eyes of the person who makes himself an end, but even in the judgement of an impartial reason, which regards persons in general as ends in themselves. For to need happi- ness, to deserve it, and yet at the same time not to participate in it, cannot be consistent with the perfect volition of a rational being possessed at the same time of all power, if, for the sake of experi- ment, we conceive such a being. Now inasmuch as virtue and hap- piness together constitute the possession of the summum bonum in a person, and the distribution of happiness in exact proportion to morality (which is the worth of the person, and his worthiness to be happy) constitutes the summum bonum of a possible world; hence this summum bonum expresses the whole, the perfect good, in which, however, virtue as the condition is always the supreme good,
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since it has no condition above it; whereas happiness, while it is pleasant to the possessor of it, is not of itself absolutely and in all respects good, but always presupposes morally right behaviour as its condition.
When two elements are necessarily united in one concept, they must be connected as reason and consequence, and this either so that their unity is considered as analytical (logical connection), or as synthetical (real connection) the former following the law of iden- tity, the latter that of causality. The connection of virtue and happi- ness may therefore be understood in two ways: either the endeavour to be virtuous and the rational pursuit of happiness are not two distinct actions, but absolutely identical, in which case no maxim need be made the principle of the former, other than what serves for the latter; or the connection consists in this, that virtue produces happiness as something distinct from the consciousness of virtue, as a cause produces an effect.
The ancient Greek schools were, properly speaking, only two, and in determining the conception of the summum bonum these fol- lowed in fact one and the same method, inasmuch as they did not allow virtue and happiness to be regarded as two distinct elements of the summum bonum, and consequently sought the unity of the principle by the rule of identity; but they differed as to which of the two was to be taken as the fundamental notion. The Epicurean said: "To be conscious that one's maxims lead to happiness is virtue"; the Stoic said: "To be conscious of one's virtue is happiness. " With the former, Prudence was equivalent to morality; with the latter, who chose a higher designation for virtue, morality alone was true wis- dom.
While we must admire the men who in such early times tried all imaginable ways of extending the domain of philosophy, we must at the same time lament that their acuteness was unfortunately mis- applied in trying to trace out identity between two extremely het- erogeneous notions, those of happiness and virtue. But it agrees with the dialectical spirit of their times (and subtle minds are even now sometimes misled in the same way) to get rid of irreconcilable differences in principle by seeking to change them into a mere con- test about words, and thus apparently working out the identity of
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the notion under different names, and this usually occurs in cases where the combination of heterogeneous principles lies so deep or so high, or would require so complete a transformation of the doc- trines assumed in the rest of the philosophical system, that men are afraid to penetrate deeply into the real difference and prefer treating it as a difference in questions of form.
While both schools sought to trace out the identity of the practi- cal principles of virtue and happiness, they were not agreed as to the way in which they tried to force this identity, but were separated infinitely from one another, the one placing its principle on the side of sense, the other on that of reason; the one in the consciousness of sensible wants, the other in the independence of practical reason on all sensible grounds of determination. According to the Epicurean, the notion of virtue was already involved in the maxim: "To pro- mote one's own happiness"; according to the Stoics, on the other hand, the feeling of happiness was already contained in the con- sciousness of virtue. Now whatever is contained in another notion is identical with part of the containing notion, but not with the whole, and moreover two wholes may be specifically distinct, al- though they consist of the same parts; namely if the parts are united into a whole in totally different ways. The Stoic maintained that the virtue was the whole summum bonum, and happiness only the con- sciousness of possessing it, as making part of the state of the subject. The Epicurean maintained that happiness was the whole summum bonum, and virtue only the form of the maxim for its pursuit; viz. , the rational use of the means for attaining it.
Now it is clear from the Analytic that the maxims of virtue and those of private happiness are quite heterogeneous as to their su- preme practical principle, and, although they belong to one sum- mum bonum which together they make possible, yet they are so far from coinciding that they restrict and check one another very much in the same subject. Thus the question: "How is the summum bonum practically possible? " still remains an unsolved problem, notwith- standing all the attempts at coalition that have hitherto been made. The Analytic has, however, shown what it is that makes the prob- lem difficult to solve; namely, that happiness and morality are two specifically distinct elements of the summum bonum and, there-
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fore, their combination cannot be analytically cognised (as if the man that seeks his own happiness should find by mere analysis of his conception that in so acting he is virtuous, or as if the man that follows virtue should in the consciousness of such conduct find that he is already happy ipso facto), but must be a synthesis of concepts. Now since this combination is recognised as a priori, and therefore as practically necessary, and consequently not as derived from expe- rience, so that the possibility of the summum bonum does not rest on any empirical principle, it follows that the deduction [legitima- tion] of this concept must be transcendental. It is a priori (morally) necessary to produce the summum bonum by freedom of will: there- fore the condition of its possibility must rest solely on a priori prin- ciples of cognition.
I. The Antinomy of Practical Reason.
IN THE SUMMUM BONUM which is practical for us, i. e. , to be realized by our will, virtue and happiness are thought as necessarily com- bined, so that the one cannot be assumed by pure practical reason without the other also being attached to it. Now this combination (like every other) is either analytical or synthetical. It has been shown that it cannot be analytical; it must then be synthetical and, more particularly, must be conceived as the connection of cause and ef- fect, since it concerns a practical good, i. e. , one that is possible by means of action; consequently either the desire of happiness must be the motive to maxims of virtue, or the maxim of virtue must be the efficient cause of happiness. The first is absolutely impossible, because (as was proved in the Analytic) maxims which place the determining principle of the will in the desire of personal happiness are not moral at all, and no virtue can be founded on them. But the second is also impossible, because the practical connection of causes and effects in the world, as the result of the determination of the will, does not depend upon the moral dispositions of the will, but on the knowledge of the laws of nature and the physical power to
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use them for one's purposes; consequently we cannot expect in the world by the most punctilious observance of the moral laws any necessary connection of happiness with virtue adequate to the sum- mum bonum. Now, as the promotion of this summum bonum, the conception of which contains this connection, is a priori a neces- sary object of our will and inseparably attached to the moral law, the impossibility of the former must prove the falsity of the latter. If then the supreme good is not possible by practical rules, then the moral law also which commands us to promote it is directed to vain imaginary ends and must consequently be false.
II. Critical Solution of the Antinomy of Practical Reason.
THE ANTINOMY OF pure speculative reason exhibits a similar conflict be- tween freedom and physical necessity in the causality of events in the world. It was solved by showing that there is no real contradiction when the events and even the world in which they occur are regarded (as they ought to be) merely as appearances; since one and the same acting being, as an appearance (even to his own inner sense), has a causality in the world of sense that always conforms to the mechanism of nature, but with respect to the same events, so far as the acting person regards himself at the same time as a noumenon (as pure intelligence in an existence not dependent on the condition of time), he can contain a principle by which that causality acting according to laws of nature is determined, but which is itself free from all laws of nature.
It is just the same with the foregoing antinomy of pure practical reason. The first of the two propositions, "That the endeavour after happiness produces a virtuous mind," is absolutely false; but the second, "That a virtuous mind necessarily produces happiness," is not absolutely false, but only in so far as virtue is considered as a form of causality in the sensible world, and consequently only if I suppose existence in it to be the only sort of existence of a rational being; it is then only conditionally false. But as I am not only justi- fied in thinking that I exist also as a noumenon in a world of the
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understanding, but even have in the moral law a purely intellectual determining principle of my causality (in the sensible world), it is not impossible that morality of mind should have a connection as cause with happiness (as an effect in the sensible world) if not im- mediate yet mediate (viz. , through an intelligent author of nature), and moreover necessary; while in a system of nature which is merely an object of the senses, this combination could never occur except contingently and, therefore, could not suffice for the summum bonum.
Thus, notwithstanding this seeming conflict of practical reason with itself, the summum bonum, which is the necessary supreme end of a will morally determined, is a true object thereof; for it is practically possible, and the maxims of the will which as regards their matter refer to it have objective reality, which at first was threat- ened by the antinomy that appeared in the connection of morality with happiness by a general law; but this was merely from a miscon- ception, because the relation between appearances was taken for a relation of the things in themselves to these appearances.