No More Learning

The calmness with which one indulges it leaves room for reflection and allows the mind to frame principles thereon for itself; and thus when the inclination falls upon what contradicts the law, to brood on it, to allow it to root itself deeply, and thereby to take up evil (as of set purpose) into one's maxim; and this is then specifically evil, that is, it is a true vice.
Virtue, therefore, in so far as it is based on internal freedom, con- tains a positive command for man, namely, that he should bring all his powers and inclinations under his rule (that of reason); and this is a positive precept of command over himself which is additional
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to the prohibition, namely, that he should not allow himself to be governed by his feelings and inclinations (the duty of apathy); since, unless reason takes the reins of government into its own hands, the feelings and inclinations play the master over the man.
XVII. Virtue necessarily presupposes Apathy (considered as Strength)
This word (apathy) has come into bad repute, just as if it meant want of feeling, and therefore subjective indifference with respect to the objects of the elective will; it is supposed to be a weakness. This misconception may be avoided by giving the name moral apa- thy to that want of emotion which is to be distinguished from indif- ference. In the former, the feelings arising from sensible impres- sions lose their influence on the moral feeling only because the re- spect for the law is more powerful than all of them together. It is only the apparent strength of a fever patient that makes even the lively sympathy with good rise to an emotion, or rather degenerate into it. Such an emotion is called enthusiasm, and it is with refer- ence to this that we are to explain the moderation which is usually recommended in virtuous practices:
Insani sapiens nomen ferat, aequus uniqui Ultra quam satis est virtutem si petat ipsam. *
For otherwise it is absurd to imagine that one could be too wise or too virtuous. The emotion always belongs to the sensibility, no matter by what sort of object it may be excited. The true strength of virtue is the mind at rest, with a firm, deliberate resolution to bring its law into practice. That is the state of health in the moral life; on the contrary, the emotion, even when it is excited by the idea of the good, is a momentary glitter which leaves exhaustion after it. We may apply the term fantastically virtuous to the man who will ad-
*Horace. "Let the wise man bear the name of fool, and the just of unjust, if he pursue virtue herself beyond the proper bounds. "
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mit nothing to be indifferent in respect of morality (adiaphora), and who strews all his steps with duties, as with traps, and will not allow it to be indifferent whether a man eats fish or flesh, drink beer or wine, when both agree with him; a micrology which, if adopted into the doctrine of virtue, would make its rule a tyranny.
REMARK
Virtue is always in progress, and yet always begins from the begin- ning. The former follows from the fact that, objectively considered, it is an ideal and unattainable, and yet it is a duty constantly to approximate to it. The second is founded subjectively on the nature of man which is affected by inclinations, under the influence of which virtue, with its maxims adopted once for all, can never settle in a position of rest; but, if it is not rising, inevitably falls; because moral maxims cannot, like technical, be based on custom (for this belongs to the physical character of the determination of will); but even if the practice of them become a custom, the agent would thereby lose the freedom in the choice of his maxims, which free- dom is the character of an action done from duty.
ON CONSCIENCE
The consciousness of an internal tribunal in man (before which "his thoughts accuse or excuse one another") is CONSCIENCE.
Every man has a conscience, and finds himself observed by an inward judge which threatens and keeps him in awe (reverence combined with fear); and this power which watches over the laws within him is not something which he himself (arbitrarily) makes, but it is incorpo- rated in his being. It follows him like his shadow, when he thinks to escape. He may indeed stupefy himself with pleasures and distrac- tions, but cannot avoid now and then coming to himself or awaking, and then he at once perceives its awful voice. In his utmost depravity, he may, indeed, pay no attention to it, but he cannot avoid hearing it.
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Now this original intellectual and (as a conception of duty) moral capacity, called conscience, has this peculiarity in it, that although its business is a business of man with himself, yet he finds himself compelled by his reason to transact it as if at the command of an- other person. For the transaction here is the conduct of a trial (causa) before a tribunal. But that he who is accused by his conscience should be conceived as one and the same person with the judge is an ab- surd conception of a judicial court; for then the complainant would always lose his case. Therefore, in all duties the conscience of the man must regard another than himself as the judge of his actions, if it is to avoid self-contradiction. Now this other may be an actual or a merely ideal person which reason frames to itself. Such an ideal- ized person (the authorized judge of conscience) must be one who knows the heart; for the tribunal is set up in the inward part of man; at the same time he must also be all-obliging, that is, must be or be conceived as a person in respect of whom all duties are to be re- garded as his commands; since conscience is the inward judge of all free actions. Now, since such a moral being must at the same time possess all power (in heaven and earth), since otherwise he could not give his commands their proper effect (which the office of judge necessarily requires), and since such a moral being possessing power over all is called GOD, hence conscience must be conceived as the subjective principle of a responsibility for one's deeds before God; nay, this latter concept is contained (though it be only obscurely) in every moral self-consciousness.
THE END
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FUNDAMENTAL PRINCIPLES OF THE METAPHYSIC OF MORALS
by
Immanuel Kant
1785
Translated by Thomas Kingsmill Abbott
PREFACE
ANCIENT GREEK PHILOSOPHY was divided into three sciences: phys- ics, ethics, and logic. This division is perfectly suitable to the nature of the thing; and the only improvement that can be made in it is to add the principle on which it is based, so that we may both satisfy ourselves of its completeness, and also be able to determine cor- rectly the necessary subdivisions.
All rational knowledge is either material or formal: the former considers some object, the latter is concerned only with the form of the understanding and of the reason itself, and with the universal laws of thought in general without distinction of its objects. Formal philosophy is called logic. Material philosophy, however, has to do with determinate objects and the laws to which they are subject, is again twofold; for these laws are either laws of nature or of freedom. The science of the former is physics, that of the latter, ethics; they are also called natural philosophy and moral philosophy respectively.
Logic cannot have any empirical part; that is, a part in which the universal and necessary laws of thought should rest on grounds taken from experience; otherwise it would not be logic, i. e. , a canon for the understanding or the reason, valid for all thought, and capable of demonstration. Natural and moral philosophy, on the contrary, can each have their empirical part, since the former has to deter- mine the laws of nature as an object of experience; the latter the laws of the human will, so far as it is affected by nature: the former, however, being laws according to which everything does happen; the latter, laws according to which everything ought to happen. Eth- ics, however, must also consider the conditions under which what ought to happen frequently does not.
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We may call all philosophy empirical, so far as it is based on grounds of experience: on the other band, that which delivers its doctrines from a priori principles alone we may call pure philosophy. When the latter is merely formal it is logic; if it is restricted to definite objects of the understanding it is metaphysic.
In this way there arises the idea of a twofold metaphysic- a metaphysic of nature and a metaphysic of morals. Physics will thus have an empirical and also a rational part. It is the same with Ethics; but here the empirical part might have the special name of practical anthropology, the name morality being appropriated to the rational part.
All trades, arts, and handiworks have gained by division of labour, namely, when, instead of one man doing everything, each confines himself to a certain kind of work distinct from others in the treat- ment it requires, so as to be able to perform it with greater facility and in the greatest perfection. Where the different kinds of work are not distinguished and divided, where everyone is a jack-of-all- trades, there manufactures remain still in the greatest barbarism. It might deserve to be considered whether pure philosophy in all its parts does not require a man specially devoted to it, and whether it would not be better for the whole business of science if those who, to please the tastes of the public, are wont to blend the rational and empirical elements together, mixed in all sorts of proportions un- known to themselves, and who call themselves independent think- ers, giving the name of minute philosophers to those who apply themselves to the rational part only- if these, I say, were warned not to carry on two employments together which differ widely in the treatment they demand, for each of which perhaps a special talent is required, and the combination of which in one person only pro- duces bunglers. But I only ask here whether the nature of science does not require that we should always carefully separate the em- pirical from the rational part, and prefix to Physics proper (or em- pirical physics) a metaphysic of nature, and to practical anthropol- ogy a metaphysic of morals, which must be carefully cleared of ev- erything empirical, so that we may know how much can be accom- plished by pure reason in both cases, and from what sources it draws this its a priori teaching, and that whether the latter inquiry is con-
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ducted by all moralists (whose name is legion), or only by some who feel a calling thereto.
As my concern here is with moral philosophy, I limit the question suggested to this: Whether it is not of the utmost necessity to con- struct a pure thing which is only empirical and which belongs to anthropology? for that such a philosophy must be possible is evi- dent from the common idea of duty and of the moral laws. Every- one must admit that if a law is to have moral force, i. e. , to be the basis of an obligation, it must carry with it absolute necessity; that, for example, the precept, "Thou shalt not lie," is not valid for men alone, as if other rational beings had no need to observe it; and so with all the other moral laws properly so called; that, therefore, the basis of obligation must not be sought in the nature of man, or in the circumstances in the world in which he is placed, but a priori simply in the conception of pure reason; and although any other precept which is founded on principles of mere experience may be in certain respects universal, yet in as far as it rests even in the least degree on an empirical basis, perhaps only as to a motive, such a precept, while it may be a practical rule, can never be called a moral law.
Thus not only are moral laws with their principles essentially dis- tinguished from every other kind of practical knowledge in which there is anything empirical, but all moral philosophy rests wholly on its pure part. When applied to man, it does not borrow the least thing from the knowledge of man himself (anthropology), but gives laws a priori to him as a rational being. No doubt these laws require a judgement sharpened by experience, in order on the one hand to distinguish in what cases they are applicable, and on the other to procure for them access to the will of the man and effectual influ- ence on conduct; since man is acted on by so many inclinations that, though capable of the idea of a practical pure reason, he is not so easily able to make it effective in concreto in his life.
A metaphysic of morals is therefore indispensably necessary, not merely for speculative reasons, in order to investigate the sources of the practical principles which are to be found a priori in our reason, but also because morals themselves are liable to all sorts of corrup- tion, as long as we are without that clue and supreme canon by
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which to estimate them correctly. For in order that an action should be morally good, it is not enough that it conform to the moral law, but it must also be done for the sake of the law, otherwise that conformity is only very contingent and uncertain; since a principle which is not moral, although it may now and then produce actions conformable to the law, will also often produce actions which con- tradict it. Now it is only a pure philosophy that we can look for the moral law in its purity and genuineness (and, in a practical matter, this is of the utmost consequence): we must, therefore, begin with pure philosophy (metaphysic), and without it there cannot be any moral philosophy at all. That which mingles these pure principles with the empirical does not deserve the name of philosophy (for what distinguishes philosophy from common rational knowledge is that it treats in separate sciences what the latter only comprehends confusedly); much less does it deserve that of moral philosophy, since by this confusion it even spoils the purity of morals them- selves, and counteracts its own end.
Let it not be thought, however, that what is here demanded is already extant in the propaedeutic prefixed by the celebrated Wolf to his moral philosophy, namely, his so-called general practical phi- losophy, and that, therefore, we have not to strike into an entirely new field. Just because it was to be a general practical philosophy, it has not taken into consideration a will of any particular kind- say one which should be determined solely from a priori principles with- out any empirical motives, and which we might call a pure will, but volition in general, with all the actions and conditions which be- long to it in this general signification. By this it is distinguished from a metaphysic of morals, just as general logic, which treats of the acts and canons of thought in general, is distinguished from transcendental philosophy, which treats of the particular acts and canons of pure thought, i. e. , that whose cognitions are altogether a priori. For the metaphysic of morals has to examine the idea and the principles of a possible pure will, and not the acts and condi- tions of human volition generally, which for the most part are drawn from psychology. It is true that moral laws and duty are spoken of in the general moral philosophy (contrary indeed to all fitness). But this is no objection, for in this respect also the authors of that sci-
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ence remain true to their idea of it; they do not distinguish the motives which are prescribed as such by reason alone altogether a priori, and which are properly moral, from the empirical motives which the understanding raises to general conceptions merely by comparison of experiences; but, without noticing the difference of their sources, and looking on them all as homogeneous, they con- sider only their greater or less amount. It is in this way they frame their notion of obligation, which, though anything but moral, is all that can be attained in a philosophy which passes no judgement at all on the origin of all possible practical concepts, whether they are a priori, or only a posteriori.
Intending to publish hereafter a metaphysic of morals, I issue in the first instance these fundamental principles. Indeed there is prop- erly no other foundation for it than the critical examination of a pure practical Reason; just as that of metaphysics is the critical ex- amination of the pure speculative reason, already published. But in the first place the former is not so absolutely necessary as the latter, because in moral concerns human reason can easily be brought to a high degree of correctness and completeness, even in the common- est understanding, while on the contrary in its theoretic but pure use it is wholly dialectical; and in the second place if the critique of a pure practical reason is to be complete, it must be possible at the same time to show its identity with the speculative reason in a com- mon principle, for it can ultimately be only one and the same rea- son which has to be distinguished merely in its application. I could not, however, bring it to such completeness here, without introduc- ing considerations of a wholly different kind, which would be per- plexing to the reader. On this account I have adopted the title of Fundamental Principles of the Metaphysic of Morals instead of that of a Critical Examination of the pure practical reason.
But in the third place, since a metaphysic of morals, in spite of the discouraging title, is yet capable of being presented in popular form, and one adapted to the common understanding, I find it useful to separate from it this preliminary treatise on its fundamental prin- ciples, in order that I may not hereafter have need to introduce these necessarily subtle discussions into a book of a more simple character.
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The present treatise is, however, nothing more than the investiga- tion and establishment of the supreme principle of morality, and this alone constitutes a study complete in itself and one which ought to be kept apart from every other moral investigation. No doubt my conclusions on this weighty question, which has hitherto been very unsatisfactorily examined, would receive much light from the ap- plication of the same principle to the whole system, and would be greatly confirmed by the adequacy which it exhibits throughout; but I must forego this advantage, which indeed would be after all more gratifying than useful, since the easy applicability of a prin- ciple and its apparent adequacy give no very certain proof of its soundness, but rather inspire a certain partiality, which prevents us from examining and estimating it strictly in itself and without re- gard to consequences.
I have adopted in this work the method which I think most suit- able, proceeding analytically from common knowledge to the de- termination of its ultimate principle, and again descending syntheti- cally from the examination of this principle and its sources to the common knowledge in which we find it employed. The division will, therefore, be as follows:
1 FIRST SECTION. Transition from the common rational knowl- edge of morality to the philosophical.
2 SECOND SECTION. Transition from popular moral philoso- phy to the metaphysic of morals.
3 THIRD SECTION. Final step from the metaphysic of morals to the critique of the pure practical reason.
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FIRST SECTION
TRANSITION FROM THE COMMON RATIONAL KNOWLEDGE OF MORALITY TO THE PHILO- SOPHICAL
NOTHING CAN POSSIBLY be conceived in the world, or even out of it, which can be called good, without qualification, except a good will. Intelligence, wit, judgement, and the other talents of the mind, however they may be named, or courage, resolution, perseverance, as qualities of temperament, are undoubtedly good and desirable in many respects; but these gifts of nature may also become extremely bad and mischievous if the will which is to make use of them, and which, therefore, constitutes what is called character, is not good. It is the same with the gifts of fortune. Power, riches, honour, even health, and the general well-being and contentment with one's con- dition which is called happiness, inspire pride, and often presump- tion, if there is not a good will to correct the influence of these on the mind, and with this also to rectify the whole principle of acting and adapt it to its end. The sight of a being who is not adorned with a single feature of a pure and good will, enjoying unbroken prosper- ity, can never give pleasure to an impartial rational spectator. Thus a good will appears to constitute the indispensable condition even of being worthy of happiness.
There are even some qualities which are of service to this good will itself and may facilitate its action, yet which have no intrinsic unconditional value, but always presuppose a good will, and this qualifies the esteem that we justly have for them and does not per- mit us to regard them as absolutely good. Moderation in the affec-
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tions and passions, self-control, and calm deliberation are not only good in many respects, but even seem to constitute part of the in- trinsic worth of the person; but they are far from deserving to be called good without qualification, although they have been so un- conditionally praised by the ancients. For without the principles of a good will, they may become extremely bad, and the coolness of a villain not only makes him far more dangerous, but also directly makes him more abominable in our eyes than he would have been without it.
A good will is good not because of what it performs or effects, not by its aptness for the attainment of some proposed end, but simply by virtue of the volition; that is, it is good in itself, and considered by itself is to be esteemed much higher than all that can be brought about by it in favour of any inclination, nay even of the sum total of all inclinations. Even if it should happen that, owing to special disfavour of fortune, or the niggardly provision of a step-motherly nature, this will should wholly lack power to accomplish its pur- pose, if with its greatest efforts it should yet achieve nothing, and there should remain only the good will (not, to be sure, a mere wish, but the summoning of all means in our power), then, like a jewel, it would still shine by its own light, as a thing which has its whole value in itself. Its usefulness or fruitlessness can neither add nor take away anything from this value. It would be, as it were, only the setting to enable us to handle it the more conveniently in com- mon commerce, or to attract to it the attention of those who are not yet connoisseurs, but not to recommend it to true connoisseurs, or to determine its value.
There is, however, something so strange in this idea of the abso- lute value of the mere will, in which no account is taken of its util- ity, that notwithstanding the thorough assent of even common rea- son to the idea, yet a suspicion must arise that it may perhaps really be the product of mere high-flown fancy, and that we may have misunderstood the purpose of nature in assigning reason as the gov- ernor of our will. Therefore we will examine this idea from this point of view.
In the physical constitution of an organized being, that is, a being adapted suitably to the purposes of life, we assume it as a funda-
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mental principle that no organ for any purpose will be found but what is also the fittest and best adapted for that purpose. Now in a being which has reason and a will, if the proper object of nature were its conservation, its welfare, in a word, its happiness, then na- ture would have hit upon a very bad arrangement in selecting the reason of the creature to carry out this purpose. For all the actions which the creature has to perform with a view to this purpose, and the whole rule of its conduct, would be far more surely prescribed to it by instinct, and that end would have been attained thereby much more certainly than it ever can be by reason. Should reason have been communicated to this favoured creature over and above, it must only have served it to contemplate the happy constitution of its nature, to admire it, to congratulate itself thereon, and to feel thankful for it to the beneficent cause, but not that it should subject its desires to that weak and delusive guidance and meddle bunglingly with the purpose of nature. In a word, nature would have taken care that reason should not break forth into practical exercise, nor have the presumption, with its weak insight, to think out for itself the plan of happiness, and of the means of attaining it. Nature would not only have taken on herself the choice of the ends, but also of the means, and with wise foresight would have entrusted both to in- stinct.
And, in fact, we find that the more a cultivated reason applies itself with deliberate purpose to the enjoyment of life and happi- ness, so much the more does the man fail of true satisfaction. And from this circumstance there arises in many, if they are candid enough to confess it, a certain degree of misology, that is, hatred of reason, especially in the case of those who are most experienced in the use of it, because after calculating all the advantages they derive, I do not say from the invention of all the arts of common luxury, but even from the sciences (which seem to them to be after all only a luxury of the understanding), they find that they have, in fact, only brought more trouble on their shoulders, rather than gained in hap- piness; and they end by envying, rather than despising, the more common stamp of men who keep closer to the guidance of mere instinct and do not allow their reason much influence on their con- duct. And this we must admit, that the judgement of those who
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would very much lower the lofty eulogies of the advantages which reason gives us in regard to the happiness and satisfaction of life, or who would even reduce them below zero, is by no means morose or ungrateful to the goodness with which the world is governed, but that there lies at the root of these judgements the idea that our exist- ence has a different and far nobler end, for which, and not for hap- piness, reason is properly intended, and which must, therefore, be regarded as the supreme condition to which the private ends of man must, for the most part, be postponed.
For as reason is not competent to guide the will with certainty in regard to its objects and the satisfaction of all our wants (which it to some extent even multiplies), this being an end to which an im- planted instinct would have led with much greater certainty; and since, nevertheless, reason is imparted to us as a practical faculty, i. e. , as one which is to have influence on the will, therefore, admit- ting that nature generally in the distribution of her capacities has adapted the means to the end, its true destination must be to pro- duce a will, not merely good as a means to something else, but good in itself, for which reason was absolutely necessary. This will then, though not indeed the sole and complete good, must be the su- preme good and the condition of every other, even of the desire of happiness. Under these circumstances, there is nothing inconsis- tent with the wisdom of nature in the fact that the cultivation of the reason, which is requisite for the first and unconditional purpose, does in many ways interfere, at least in this life, with the attainment of the second, which is always conditional, namely, happiness. Nay, it may even reduce it to nothing, without nature thereby failing of her purpose. For reason recognizes the establishment of a good will as its highest practical destination, and in attaining this purpose is capable only of a satisfaction of its own proper kind, namely that from the attainment of an end, which end again is determined by reason only, notwithstanding that this may involve many a disap- pointment to the ends of inclination.
We have then to develop the notion of a will which deserves to be highly esteemed for itself and is good without a view to anything further, a notion which exists already in the sound natural under- standing, requiring rather to be cleared up than to be taught, and
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which in estimating the value of our actions always takes the first place and constitutes the condition of all the rest. In order to do this, we will take the notion of duty, which includes that of a good will, although implying certain subjective restrictions and hindrances. These, however, far from concealing it, or rendering it unrecogniz- able, rather bring it out by contrast and make it shine forth so much the brighter.
I omit here all actions which are already recognized as inconsis- tent with duty, although they may be useful for this or that purpose, for with these the question whether they are done from duty cannot arise at all, since they even conflict with it. I also set aside those actions which really conform to duty, but to which men have no direct inclination, performing them because they are impelled thereto by some other inclination. For in this case we can readily distin- guish whether the action which agrees with duty is done from duty, or from a selfish view. It is much harder to make this distinction when the action accords with duty and the subject has besides a direct inclination to it. For example, it is always a matter of duty that a dealer should not over charge an inexperienced purchaser; and wherever there is much commerce the prudent tradesman does not overcharge, but keeps a fixed price for everyone, so that a child buys of him as well as any other. Men are thus honestly served; but this is not enough to make us believe that the tradesman has so acted from duty and from principles of honesty: his own advantage required it; it is out of the question in this case to suppose that he might besides have a direct inclination in favour of the buyers, so that, as it were, from love he should give no advantage to one over another. Accordingly the action was done neither from duty nor from direct inclination, but merely with a selfish view.
On the other hand, it is a duty to maintain one's life; and, in addition, everyone has also a direct inclination to do so. But on this account the of anxious care which most men take for it has no in- trinsic worth, and their maxim has no moral import. They preserve their life as duty requires, no doubt, but not because duty requires. On the other band, if adversity and hopeless sorrow have completely taken away the relish for life; if the unfortunate one, strong in mind, indignant at his fate rather than desponding or dejected, wishes for
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death, and yet preserves his life without loving it- not from inclina- tion or fear, but from duty--then his maxim has a moral worth.
To be beneficent when we can is a duty; and besides this, there are many minds so sympathetically constituted that, without any other motive of vanity or self-interest, they find a pleasure in spreading joy around them and can take delight in the satisfaction of others so far as it is their own work. But I maintain that in such a case an action of this kind, however proper, however amiable it may be, has nevertheless no true moral worth, but is on a level with other incli- nations, e. g. , the inclination to honour, which, if it is happily di- rected to that which is in fact of public utility and accordant with duty and consequently honourable, deserves praise and encourage- ment, but not esteem. For the maxim lacks the moral import, namely, that such actions be done from duty, not from inclination. Put the case that the mind of that philanthropist were clouded by sorrow of his own, extinguishing all sympathy with the lot of others, and that, while he still has the power to benefit others in distress, he is not touched by their trouble because he is absorbed with his own; and now suppose that he tears himself out of this dead insensibility, and performs the action without any inclination to it, but simply from duty, then first has his action its genuine moral worth. Further still; if nature has put little sympathy in the heart of this or that man; if he, supposed to be an upright man, is by temperament cold and indifferent to the sufferings of others, perhaps because in respect of his own he is provided with the special gift of patience and fortitude and supposes, or even requires, that others should have the same- and such a man would certainly not be the meanest product of nature- but if nature had not specially framed him for a philanthro- pist, would he not still find in himself a source from whence to give himself a far higher worth than that of a good-natured tempera- ment could be? Unquestionably. It is just in this that the moral worth of the character is brought out which is incomparably the highest of all, namely, that he is beneficent, not from inclination, but from duty.
To secure one's own happiness is a duty, at least indirectly; for discontent with one's condition, under a pressure of many anxieties and amidst unsatisfied wants, might easily become a great tempta-
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tion to transgression of duty. But here again, without looking to duty, all men have already the strongest and most intimate inclina- tion to happiness, because it is just in this idea that all inclinations are combined in one total. But the precept of happiness is often of such a sort that it greatly interferes with some inclinations, and yet a man cannot form any definite and certain conception of the sum of satisfaction of all of them which is called happiness. It is not then to be wondered at that a single inclination, definite both as to what it promises and as to the time within which it can be gratified, is often able to overcome such a fluctuating idea, and that a gouty patient, for instance, can choose to enjoy what he likes, and to suf- fer what he may, since, according to his calculation, on this occa- sion at least, he has not sacrificed the enjoyment of the present moment to a possibly mistaken expectation of a happiness which is supposed to be found in health. But even in this case, if the general desire for happiness did not influence his will, and supposing that in his particular case health was not a necessary element in this cal- culation, there yet remains in this, as in all other cases, this law, namely, that he should promote his happiness not from inclination but from duty, and by this would his conduct first acquire true moral worth.
It is in this manner, undoubtedly, that we are to understand those passages of Scripture also in which we are commanded to love our neighbour, even our enemy. For love, as an affection, cannot be commanded, but beneficence for duty's sake may; even though we are not impelled to it by any inclination- nay, are even repelled by a natural and unconquerable aversion. This is practical love and not pathological- a love which is seated in the will, and not in the propensions of sense- in principles of action and not of tender sym- pathy; and it is this love alone which can be commanded.
The second proposition is: That an action done from duty derives its moral worth, not from the purpose which is to be attained by it, but from the maxim by which it is determined, and therefore does not depend on the realization of the object of the action, but merely on the principle of volition by which the action has taken place, without regard to any object of desire. It is clear from what precedes that the purposes which we may have in view in our actions, or
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their effects regarded as ends and springs of the will, cannot give to actions any unconditional or moral worth. In what, then, can their worth lie, if it is not to consist in the will and in reference to its expected effect? It cannot lie anywhere but in the principle of the will without regard to the ends which can be attained by the action. For the will stands between its a priori principle, which is formal, and its a posteriori spring, which is material, as between two roads, and as it must be determined by something, it that it must be deter- mined by the formal principle of volition when an action is done from duty, in which case every material principle has been with- drawn from it.
The third proposition, which is a consequence of the two preced- ing, I would express thus Duty is the necessity of acting from re- spect for the law. I may have inclination for an object as the effect of my proposed action, but I cannot have respect for it, just for this reason, that it is an effect and not an energy of will. Similarly I cannot have respect for inclination, whether my own or another's; I can at most, if my own, approve it; if another's, sometimes even love it; i. e. , look on it as favourable to my own interest. It is only what is connected with my will as a principle, by no means as an effect- what does not subserve my inclination, but overpowers it, or at least in case of choice excludes it from its calculation- in other words, simply the law of itself, which can be an object of respect, and hence a command. Now an action done from duty must wholly exclude the influence of inclination and with it every object of the will, so that nothing remains which can determine the will except objec- tively the law, and subjectively pure respect for this practical law, and consequently the maxim* that I should follow this law even to the thwarting of all my inclinations.
Thus the moral worth of an action does not lie in the effect ex- pected from it, nor in any principle of action which requires to borrow its motive from this expected effect. For all these effects-
* A maxim is the subjective principle of volition. The objective principle (i. e. , that which would also serve subjectively as a practical principle to all rational beings if reason had full power over the faculty of desire) is the practical law.
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? agreeableness of one's condition and even the promotion of the hap- piness of others- could have been also brought about by other causes, so that for this there would have been no need of the will of a ratio- nal being; whereas it is in this alone that the supreme and uncondi- tional good can be found. The pre-eminent good which we call moral can therefore consist in nothing else than the conception of law in itself, which certainly is only possible in a rational being, in so far as this conception, and not the expected effect, determines the will. This is a good which is already present in the person who acts accordingly, and we have not to wait for it to appear first in the result. *
But what sort of law can that be, the conception of which must determine the will, even without paying any regard to the effect expected from it, in order that this will may be called good abso-
* It might be here objected to me that I take refuge behind the word respect in an obscure feeling, instead of giving a distinct solution of the question by a concept of the reason. But although respect is a feeling, it is not a feeling received through influence, but is self-wrought by a rational concept, and, therefore, is specifically distinct from all feelings of the former kind, which may be referred either to inclination or fear, What I recognise immediately as a law for me, I recognise with respect. This merely signifies the consciousness that my will is subordinate to a law, without the inter- vention of other influences on my sense. The immediate determination of the will by the law, and the consciousness of this, is called respect, so that this is regarded as an effect of the law on the subject, and not as the cause of it. Respect is properly the conception of a worth which thwarts my self- love. Accordingly it is something which is considered neither as an object of inclination nor of fear, although it has something analogous to both. The object of respect is the law only, and that the law which we impose on ourselves and yet recognise as necessary in itself. As a law, we are subjected too it without consulting self-love; as imposed by us on ourselves, it is a result of our will. In the former aspect it has an analogy to fear, in the latter to inclination. Respect for a person is properly only respect for the law (of honesty, etc. ) of which he gives us an example. Since we also look on the improvement of our talents as a duty, we consider that we see in a person of talents, as it were, the example of a law (viz. , to become like him in this by exercise), and this constitutes our respect. All so-called moral interest consists simply in respect for the law.
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lutely and without qualification? As I have deprived the will of ev- ery impulse which could arise to it from obedience to any law, there remains nothing but the universal conformity of its actions to law in general, which alone is to serve the will as a principle, i. e. , I am never to act otherwise than so that I could also will that my maxim should become a universal law. Here, now, it is the simple confor- mity to law in general, without assuming any particular law appli- cable to certain actions, that serves the will as its principle and must so serve it, if duty is not to be a vain delusion and a chimerical notion. The common reason of men in its practical judgements per- fectly coincides with this and always has in view the principle here suggested. Let the question be, for example: May I when in distress make a promise with the intention not to keep it? I readily distin- guish here between the two significations which the question may have: Whether it is prudent, or whether it is right, to make a false promise? The former may undoubtedly of be the case. I see clearly indeed that it is not enough to extricate myself from a present diffi- culty by means of this subterfuge, but it must be well considered whether there may not hereafter spring from this lie much greater inconvenience than that from which I now free myself, and as, with all my supposed cunning, the consequences cannot be so easily fore- seen but that credit once lost may be much more injurious to me than any mischief which I seek to avoid at present, it should be considered whether it would not be more prudent to act herein according to a universal maxim and to make it a habit to promise nothing except with the intention of keeping it. But it is soon clear to me that such a maxim will still only be based on the fear of con- sequences. Now it is a wholly different thing to be truthful from duty and to be so from apprehension of injurious consequences. In the first case, the very notion of the action already implies a law for me; in the second case, I must first look about elsewhere to see what results may be combined with it which would affect myself. For to deviate from the principle of duty is beyond all doubt wicked; but to be unfaithful to my maxim of prudence may often be very ad- vantageous to me, although to abide by it is certainly safer. The shortest way, however, and an unerring one, to discover the answer to this question whether a lying promise is consistent with duty, is
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to ask myself, "Should I be content that my maxim (to extricate myself from difficulty by a false promise) should hold good as a universal law, for myself as well as for others?
" and should I be able to say to myself, "Every one may make a deceitful promise when he finds himself in a difficulty from which he cannot otherwise extri- cate himself? " Then I presently become aware that while I can will the lie, I can by no means will that lying should be a universal law. For with such a law there would be no promises at all, since it would be in vain to allege my intention in regard to my future actions to those who would not believe this allegation, or if they over hastily did so would pay me back in my own coin. Hence my maxim, as soon as it should be made a universal law, would necessarily destroy itself.
I do not, therefore, need any far-reaching penetration to discern what I have to do in order that my will may be morally good. Inex- perienced in the course of the world, incapable of being prepared for all its contingencies, I only ask myself: Canst thou also will that thy maxim should be a universal law? If not, then it must be re- jected, and that not because of a disadvantage accruing from it to myself or even to others, but because it cannot enter as a principle into a possible universal legislation, and reason extorts from me immediate respect for such legislation. I do not indeed as yet dis- cern on what this respect is based (this the philosopher may in- quire), but at least I understand this, that it is an estimation of the worth which far outweighs all worth of what is recommended by inclination, and that the necessity of acting from pure respect for the practical law is what constitutes duty, to which every other mo- tive must give place, because it is the condition of a will being good in itself, and the worth of such a will is above everything.
Thus, then, without quitting the moral knowledge of common human reason, we have arrived at its principle. And although, no doubt, common men do not conceive it in such an abstract and universal form, yet they always have it really before their eyes and use it as the standard of their decision. Here it would be easy to show how, with this compass in hand, men are well able to distin- guish, in every case that occurs, what is good, what bad, conform- ably to duty or inconsistent with it, if, without in the least teaching
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them anything new, we only, like Socrates, direct their attention to the principle they themselves employ; and that, therefore, we do not need science and philosophy to know what we should do to be honest and good, yea, even wise and virtuous. Indeed we might well have conjectured beforehand that the knowledge of what every man is bound to do, and therefore also to know, would be within the reach of every man, even the commonest. Here we cannot forbear admiration when we see how great an advantage the practical judge- ment has over the theoretical in the common understanding of men. In the latter, if common reason ventures to depart from the laws of experience and from the perceptions of the senses, it falls into mere inconceivabilities and self-contradictions, at least into a chaos of uncertainty, obscurity, and instability. But in the practical sphere it is just when the common understanding excludes all sensible springs from practical laws that its power of judgement begins to show it- self to advantage. It then becomes even subtle, whether it be that it chicanes with its own conscience or with other claims respecting what is to be called right, or whether it desires for its own instruc- tion to determine honestly the worth of actions; and, in the latter case, it may even have as good a hope of hitting the mark as any philosopher whatever can promise himself. Nay, it is almost more sure of doing so, because the philosopher cannot have any other principle, while he may easily perplex his judgement by a multitude of considerations foreign to the matter, and so turn aside from the right way. Would it not therefore be wiser in moral concerns to acquiesce in the judgement of common reason, or at most only to call in philosophy for the purpose of rendering the system of morals more complete and intelligible, and its rules more convenient for use (especially for disputation), but not so as to draw off the com- mon understanding from its happy simplicity, or to bring it by means of philosophy into a new path of inquiry and instruction?
Innocence is indeed a glorious thing; only, on the other hand, it is very sad that it cannot well maintain itself and is easily seduced. On this account even wisdom- which otherwise consists more in con- duct than in knowledge- yet has need of science, not in order to learn from it, but to secure for its precepts admission and perma- nence. Against all the commands of duty which reason represents
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to man as so deserving of respect, he feels in himself a powerful counterpoise in his wants and inclinations, the entire satisfaction of which he sums up under the name of happiness. Now reason issues its commands unyieldingly, without promising anything to the in- clinations, and, as it were, with disregard and contempt for these claims, which are so impetuous, and at the same time so plausible, and which will not allow themselves to be suppressed by any com- mand. Hence there arises a natural dialectic, i. e. , a disposition, to argue against these strict laws of duty and to question their validity, or at least their purity and strictness; and, if possible, to make them more accordant with our wishes and inclinations, that is to say, to corrupt them at their very source, and entirely to destroy their worth- a thing which even common practical reason cannot ultimately call good.
Thus is the common reason of man compelled to go out of its sphere, and to take a step into the field of a practical philosophy, not to satisfy any speculative want (which never occurs to it as long as it is content to be mere sound reason), but even on practical grounds, in order to attain in it information and clear instruction respecting the source of its principle, and the correct determination of it in opposition to the maxims which are based on wants and inclinations, so that it may escape from the perplexity of opposite claims and not run the risk of losing all genuine moral principles through the equivocation into which it easily falls. Thus, when prac- tical reason cultivates itself, there insensibly arises in it a dialetic which forces it to seek aid in philosophy, just as happens to it in its theoretic use; and in this case, therefore, as well as in the other, it will find rest nowhere but in a thorough critical examination of our reason.
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SECOND SECTION
TRANSITION FROM POPULAR MORAL PHI- LOSOPHY TO THE METAPHYSIC OF MORALS
IF WE HAVE hitherto drawn our notion of duty from the common use of our practical reason, it is by no means to be inferred that we have treated it as an empirical notion. On the contrary, if we attend to the experience of men's conduct, we meet frequent and, as we ourselves allow, just complaints that one cannot find a single certain example of the disposition to act from pure duty. Although many things are done in conformity with what duty prescribes, it is never- theless always doubtful whether they are done strictly from duty, so as to have a moral worth. Hence there have at all times been phi- losophers who have altogether denied that this disposition actually exists at all in human actions, and have ascribed everything to a more or less refined self-love. Not that they have on that account questioned the soundness of the conception of morality; on the con- trary, they spoke with sincere regret of the frailty and corruption of human nature, which, though noble enough to take its rule an idea so worthy of respect, is yet weak to follow it and employs reason which ought to give it the law only for the purpose of providing for the interest of the inclinations, whether singly or at the best in the greatest possible harmony with one another.
In fact, it is absolutely impossible to make out by experience with complete certainty a single case in which the maxim of an action, however right in itself, rested simply on moral grounds and on the conception of duty. Sometimes it happens that with the sharpest self-examination we can find nothing beside the moral principle of
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duty which could have been powerful enough to move us to this or that action and to so great a sacrifice; yet we cannot from this infer with certainty that it was not really some secret impulse of self-love, under the false appearance of duty, that was the actual determining cause of the will. We like them to flatter ourselves by falsely taking credit for a more noble motive; whereas in fact we can never, even by the strictest examination, get completely behind the secret springs of action; since, when the question is of moral worth, it is not with the actions which we see that we are concerned, but with those inward principles of them which we do not see.
Moreover, we cannot better serve the wishes of those who ridicule all morality as a mere chimera of human imagination over stepping itself from vanity, than by conceding to them that notions of duty must be drawn only from experience (as from indolence, people are ready to think is also the case with all other notions); for or is to prepare for them a certain triumph. I am willing to admit out of love of humanity that even most of our actions are correct, but if we look closer at them we everywhere come upon the dear self which is always prominent, and it is this they have in view and not the strict command of duty which would often require self-denial. Without being an enemy of virtue, a cool observer, one that does not mistake the wish for good, however lively, for its reality, may sometimes doubt whether true virtue is actually found anywhere in the world, and this especially as years increase and the judgement is partly made wiser by experience and partly, also, more acute in observation. This being so, nothing can secure us from falling away altogether from our ideas of duty, or maintain in the soul a well-grounded respect for its law, but the clear conviction that although there should never have been actions which really sprang from such pure sources, yet whether this or that takes place is not at all the question; but that reason of itself, independent on all experience, ordains what ought to take place, that accordingly actions of which perhaps the world has hitherto never given an example, the feasibility even of which might be very much doubted by one who founds everything on experience, are nevertheless inflexibly commanded by reason; that, e. g. , even though there might never yet have been a sincere friend, yet not a whit the less is pure sincerity in friendship required of
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every man, because, prior to all experience, this duty is involved as duty in the idea of a reason determining the will by a priori prin- ciples.
When we add further that, unless we deny that the notion of morality has any truth or reference to any possible object, we must admit that its law must be valid, not merely for men but for all rational creatures generally, not merely under certain contingent conditions or with exceptions but with absolute necessity, then it is clear that no experience could enable us to infer even the possibility of such apodeictic laws. For with what right could we bring into unbounded respect as a universal precept for every rational nature that which perhaps holds only under the contingent conditions of humanity? Or how could laws of the determination of our will be regarded as laws of the determination of the will of rational beings generally, and for us only as such, if they were merely empirical and did not take their origin wholly a priori from pure but practical reason?
Nor could anything be more fatal to morality than that we should wish to derive it from examples. For every example of it that is set before me must be first itself tested by principles of morality, whether it is worthy to serve as an original example, i. e. , as a pattern; but by no means can it authoritatively furnish the conception of morality. Even the Holy One of the Gospels must first be compared with our ideal of moral perfection before we can recognise Him as such; and so He says of Himself, "Why call ye Me (whom you see) good; none is good (the model of good) but God only (whom ye do not see)? " But whence have we the conception of God as the supreme good? Simply from the idea of moral perfection, which reason frames a priori and connects inseparably with the notion of a free will. Imita- tion finds no place at all in morality, and examples serve only for encouragement, i. e. , they put beyond doubt the feasibility of what the law commands, they make visible that which the practical rule expresses more generally, but they can never authorize us to set aside the true original which lies in reason and to guide ourselves by ex- amples.
If then there is no genuine supreme principle of morality but what must rest simply on pure reason, independent of all experience, I
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think it is not necessary even to put the question whether it is good to exhibit these concepts in their generality (in abstracto) as they are established a priori along with the principles belonging to them, if our knowledge is to be distinguished from the vulgar and to be called philosophical.
In our times indeed this might perhaps be necessary; for if we collected votes whether pure rational knowledge separated from everything empirical, that is to say, metaphysic of morals, or whether popular practical philosophy is to be preferred, it is easy to guess which side would preponderate.
This descending to popular notions is certainly very commend- able, if the ascent to the principles of pure reason has first taken place and been satisfactorily accomplished. This implies that we first found ethics on metaphysics, and then, when it is firmly established, procure a hearing for it by giving it a popular character. But it is quite absurd to try to be popular in the first inquiry, on which the soundness of the principles depends. It is not only that this pro- ceeding can never lay claim to the very rare merit of a true philo- sophical popularity, since there is no art in being intelligible if one renounces all thoroughness of insight; but also it produces a dis- gusting medley of compiled observations and half-reasoned prin- ciples. Shallow pates enjoy this because it can be used for every-day chat, but the sagacious find in it only confusion, and being unsatis- fied and unable to help themselves, they turn away their eyes, while philosophers, who see quite well through this delusion, are little listened to when they call men off for a time from this pretended popularity, in order that they might be rightfully popular after they have attained a definite insight.
We need only look at the attempts of moralists in that favourite fashion, and we shall find at one time the special constitution of human nature (including, however, the idea of a rational nature generally), at one time perfection, at another happiness, here moral sense, there fear of God. a little of this, and a little of that, in mar- vellous mixture, without its occurring to them to ask whether the principles of morality are to be sought in the knowledge of human nature at all (which we can have only from experience); or, if this is not so, if these principles are to be found altogether a priori, free
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from everything empirical, in pure rational concepts only and no- where else, not even in the smallest degree; then rather to adopt the method of making this a separate inquiry, as pure practical philoso- phy, or (if one may use a name so decried) as metaphysic of morals,* to bring it by itself to completeness, and to require the public, which wishes for popular treatment, to await the issue of this undertaking.
Such a metaphysic of morals, completely isolated, not mixed with any anthropology, theology, physics, or hyperphysics, and still less with occult qualities (which we might call hypophysical), is not only an indispensable substratum of all sound theoretical knowledge of duties, but is at the same time a desideratum of the highest impor- tance to the actual fulfilment of their precepts. For the pure concep- tion of duty, unmixed with any foreign addition of empirical attrac- tions, and, in a word, the conception of the moral law, exercises on the human heart, by way of reason alone (which first becomes aware with this that it can of itself be practical), an influence so much more powerful than all other springs ** which may be derived from
* Just as pure mathematics are distinguished from applied, pure logic from applied, so if we choose we may also distinguish pure philosophy of morals (metaphysic) from applied (viz. , applied to human nature). By this designa- tion we are also at once reminded that moral principles are not based on properties of human nature, but must subsist a priori of themselves, while from such principles practical rules must be capable of being deduced for every rational nature, and accordingly for that of man.
** I have a letter from the late excellent Sulzer, in which he asks me what can be the reason that moral instruction, although containing much that is convincing for the reason, yet accomplishes so little? My answer was postponed in order that I might make it complete. But it is simply this: that the teachers themselves have not got their own notions clear, and when they endeavour to make up for this by raking up motives of moral goodness from every quarter, trying to make their physic right strong, they spoil it. For the commonest understanding shows that if we imagine, on the one hand, an act of honesty done with steadfast mind, apart from every view to advantage of any kind in this world or another, and even under the greatest temptations of necessity or allurement, and, on the other hand, a similar act which was affected, in however low a degree, by a foreign motive, the former leaves far behind and eclipses the second; it elevates the soul and inspires the wish to be able to act in like manner oneself. Even moderately young children feel this impression, ana one should never represent duties to them in any other light.
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? the field of experience, that, in the consciousness of its worth, it despises the latter, and can by degrees become their master; whereas a mixed ethics, compounded partly of motives drawn from feelings and inclinations, and partly also of conceptions of reason, must make the mind waver between motives which cannot be brought under any principle, which lead to good only by mere accident and very often also to evil.
From what has been said, it is clear that all moral conceptions have their seat and origin completely a priori in the reason, and that, more- over, in the commonest reason just as truly as in that which is in the highest degree speculative; that they cannot be obtained by abstrac- tion from any empirical, and therefore merely contingent, knowl- edge; that it is just this purity of their origin that makes them worthy to serve as our supreme practical principle, and that just in propor- tion as we add anything empirical, we detract from their genuine influence and from the absolute value of actions; that it is not only of the greatest necessity, in a purely speculative point of view, but is also of the greatest practical importance, to derive these notions and laws from pure reason, to present them pure and unmixed, and even to determine the compass of this practical or pure rational knowledge, i. e. , to determine the whole faculty of pure practical reason; and, in doing so, we must not make its principles dependent on the particu- lar nature of human reason, though in speculative philosophy this may be permitted, or may even at times be necessary; but since moral laws ought to hold good for every rational creature, we must derive them from the general concept of a rational being. In this way, al- though for its application to man morality has need of anthropology, yet, in the first instance, we must treat it independently as pure phi- losophy, i. e. , as metaphysic, complete in itself (a thing which in such distinct branches of science is easily done); knowing well that unless we are in possession of this, it would not only be vain to determine the moral element of duty in right actions for purposes of speculative criticism, but it would be impossible to base morals on their genuine principles, even for common practical purposes, especially of moral instruction, so as to produce pure moral dispositions, and to engraft them on men's minds to the promotion of the greatest possible good in the world.
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But in order that in this study we may not merely advance by the natural steps from the common moral judgement (in this case very worthy of respect) to the philosophical, as has been already done, but also from a popular philosophy, which goes no further than it can reach by groping with the help of examples, to metaphysic (which does allow itself to be checked by anything empirical and, as it must measure the whole extent of this kind of rational knowledge, goes as far as ideal conceptions, where even examples fail us), we must fol- low and clearly describe the practical faculty of reason, from the general rules of its determination to the point where the notion of duty springs from it.
Everything in nature works according to laws. Rational beings alone have the faculty of acting according to the conception of laws, that is according to principles, i. e. , have a will. Since the deduction of actions from principles requires reason, the will is nothing but practical reason. If reason infallibly determines the will, then the actions of such a being which are recognised as objectively neces- sary are subjectively necessary also, i. e. , the will is a faculty to choose that only which reason independent of inclination recognises as prac- tically necessary, i. e. , as good. But if reason of itself does not suffi- ciently determine the will, if the latter is subject also to subjective conditions (particular impulses) which do not always coincide with the objective conditions; in a word, if the will does not in itself completely accord with reason (which is actually the case with men), then the actions which objectively are recognised as necessary are subjectively contingent, and the determination of such a will ac- cording to objective laws is obligation, that is to say, the relation of the objective laws to a will that is not thoroughly good is conceived as the determination of the will of a rational being by principles of reason, but which the will from its nature does not of necessity follow.
The conception of an objective principle, in so far as it is obliga- tory for a will, is called a command (of reason), and the formula of the command is called an imperative.
All imperatives are expressed by the word ought [or shall], and thereby indicate the relation of an objective law of reason to a will, which from its subjective constitution is not necessarily determined
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by it (an obligation). They say that something would be good to do or to forbear, but they say it to a will which does not always do a thing because it is conceived to be good to do it. That is practically good, however, which determines the will by means of the concep- tions of reason, and consequently not from subjective causes, but objectively, that is on principles which are valid for every rational being as such. It is distinguished from the pleasant, as that which influences the will only by means of sensation from merely subjec- tive causes, valid only for the sense of this or that one, and not as a principle of reason, which holds for every one. *
A perfectly good will would therefore be equally subject to objec- tive laws (viz. , laws of good), but could not be conceived as obliged thereby to act lawfully, because of itself from its subjective constitu- tion it can only be determined by the conception of good. There- fore no imperatives hold for the Divine will, or in general for a holy will; ought is here out of place, because the volition is already of itself necessarily in unison with the law. Therefore imperatives are only formulae to express the relation of objective laws of all volition to the subjective imperfection of the will of this or that rational being, e. g. , the human will.
Now all imperatives command either hypothetically or categori-
* The dependence of the desires on sensations is called inclination, and this accordingly always indicates a want. The dependence of a contin- gently determinable will on principles of reason is called an interest. This therefore, is found only in the case of a dependent will which does not always of itself conform to reason; in the Divine will we cannot conceive any interest. But the human will can also take an interest in a thing with- out therefore acting from interest. The former signifies the practical inter- est in the action, the latter the pathological in the object of the action. The former indicates only dependence of the will on principles of reason in themselves; the second, dependence on principles of reason for the sake of inclination, reason supplying only the practical rules how the require- ment of the inclination may be satisfied. In the first case the action inter- ests me; in the second the object of the action (because it is pleasant to me). We have seen in the first section that in an action done from duty we must look not to the interest in the object, but only to that in the action itself, and in its rational principle (viz. , the law).
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cally. The former represent the practical necessity of a possible ac- tion as means to something else that is willed (or at least which one might possibly will). The categorical imperative would be that which represented an action as necessary of itself without reference to an- other end, i. e. , as objectively necessary.
Since every practical law represents a possible action as good and, on this account, for a subject who is practically determinable by reason, necessary, all imperatives are formulae determining an ac- tion which is necessary according to the principle of a will good in some respects. If now the action is good only as a means to some- thing else, then the imperative is hypothetical; if it is conceived as good in itself and consequently as being necessarily the principle of a will which of itself conforms to reason, then it is categorical.
Thus the imperative declares what action possible by me would be good and presents the practical rule in relation to a will which does not forthwith perform an action simply because it is good, whether because the subject does not always know that it is good, or because, even if it know this, yet its maxims might be opposed to the objective principles of practical reason.
Accordingly the hypothetical imperative only says that the action is good for some purpose, possible or actual. In the first case it is a problematical, in the second an assertorial practical principle. The categorical imperative which declares an action to be objectively necessary in itself without reference to any purpose, i. e. , without any other end, is valid as an apodeictic (practical) principle.
Whatever is possible only by the power of some rational being may also be conceived as a possible purpose of some will; and there- fore the principles of action as regards the means necessary to attain some possible purpose are in fact infinitely numerous. All sciences have a practical part, consisting of problems expressing that some end is possible for us and of imperatives directing how it may be attained. These may, therefore, be called in general imperatives of skill. Here there is no question whether the end is rational and good, but only what one must do in order to attain it. The precepts for the physician to make his patient thoroughly healthy, and for a poi- soner to ensure certain death, are of equal value in this respect, that each serves to effect its purpose perfectly. Since in early youth it
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cannot be known what ends are likely to occur to us in the course of life, parents seek to have their children taught a great many things, and provide for their skill in the use of means for all sorts of arbi- trary ends, of none of which can they determine whether it may not perhaps hereafter be an object to their pupil, but which it is at all events possible that he might aim at; and this anxiety is so great that they commonly neglect to form and correct their judgement on the value of the things which may be chosen as ends.
There is one end, however, which may be assumed to be actually such to all rational beings (so far as imperatives apply to them, viz. , as dependent beings), and, therefore, one purpose which they not merely may have, but which we may with certainty assume that they all actually have by a natural necessity, and this is happiness. The hypothetical imperative which expresses the practical necessity of an action as means to the advancement of happiness is assertorial. We are not to present it as necessary for an uncertain and merely possible purpose, but for a purpose which we may presuppose with certainty and a priori in every man, because it belongs to his being. Now skill in the choice of means to his own greatest well-being may be called prudence,* in the narrowest sense. And thus the impera- tive which refers to the choice of means to one's own happiness, i. e. , the precept of prudence, is still always hypothetical; the action is not commanded absolutely, but only as means to another purpose.
Finally, there is an imperative which commands a certain conduct immediately, without having as its condition any other purpose to be attained by it. This imperative is categorical. It concerns not the matter of the action, or its intended result, but its form and the principle of which it is itself a result; and what is essentially good in it consists in the mental disposition, let the consequence be what it
* The word prudence is taken in two senses: in the one it may bear the name of knowledge of the world, in the other that of private prudence. The former is a man's ability to influence others so as to use them for his own purposes. The latter is the sagacity to combine all these purposes for his own lasting benefit. This latter is properly that to which the value even of the former is reduced, and when a man is prudent in the former sense, but not in the latter, we might better say of him that he is clever and cunning, but, on the whole, imprudent.
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may. This imperative may be called that of morality.
There is a marked distinction also between the volitions on these three sorts of principles in the dissimilarity of the obligation of the will. In order to mark this difference more clearly, I think they would be most suitably named in their order if we said they are either rules of skill, or counsels of prudence, or commands (laws) of morality. For it is law only that involves the conception of an unconditional and objective necessity, which is consequently universally valid; and commands are laws which must be obeyed, that is, must be fol- lowed, even in opposition to inclination. Counsels, indeed, involve necessity, but one which can only hold under a contingent subjec- tive condition, viz. , they depend on whether this or that man reck- ons this or that as part of his happiness; the categorical imperative, on the contrary, is not limited by any condition, and as being abso- lutely, although practically, necessary, may be quite properly called a command. We might also call the first kind of imperatives techni- cal (belonging to art), the second pragmatic* (to welfare), the third
moral (belonging to free conduct generally, that is, to morals). Now arises the question, how are all these imperatives possible? This question does not seek to know how we can conceive the ac- complishment of the action which the imperative ordains, but merely how we can conceive the obligation of the will which the imperative expresses. No special explanation is needed to show how an impera- tive of skill is possible. Whoever wills the end, wills also (so far as reason decides his conduct) the means in his power which are indis- pensably necessary thereto. This proposition is, as regards the voli- tion, analytical; for, in willing an object as my effect, there is already thought the causality of myself as an acting cause, that is to say, the use of the means; and the imperative educes from the conception of
* It seems to me that the proper signification of the word pragmatic may be most accurately defined in this way. For sanctions are called pragmatic which flow properly not from the law of the states as necessary enact- ments, but from precaution for the general welfare. A history is composed pragmatically when it teaches prudence, i. e. , instructs the world how it can provide for its interests better, or at least as well as, the men of former time.
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? volition of an end the conception of actions necessary to this end. Synthetical propositions must no doubt be employed in defining the means to a proposed end; but they do not concern the prin- ciple, the act of the will, but the object and its realization. E. g. , that in order to bisect a line on an unerring principle I must draw from its extremities two intersecting arcs; this no doubt is taught by math- ematics only in synthetical propositions; but if I know that it is only by this process that the intended operation can be performed, then to say that, if I fully will the operation, I also will the action re- quired for it, is an analytical proposition; for it is one and the same thing to conceive something as an effect which I can produce in a certain way, and to conceive myself as acting in this way.
If it were only equally easy to give a definite conception of happi- ness, the imperatives of prudence would correspond exactly with those of skill, and would likewise be analytical. For in this case as in that, it could be said: "Whoever wills the end, wills also (according to the dictate of reason necessarily) the indispensable means thereto which are in his power. " But, unfortunately, the notion of happi- ness is so indefinite that although every man wishes to attain it, yet he never can say definitely and consistently what it is that he really wishes and wills. The reason of this is that all the elements which belong to the notion of happiness are altogether empirical, i. e. , they must be borrowed from experience, and nevertheless the idea of happiness requires an absolute whole, a maximum of welfare in my present and all future circumstances. Now it is impossible that the most clear-sighted and at the same time most powerful being (sup- posed finite) should frame to himself a definite conception of what he really wills in this. Does he will riches, how much anxiety, envy, and snares might he not thereby draw upon his shoulders? Does he will knowledge and discernment, perhaps it might prove to be only an eye so much the sharper to show him so much the more fearfully the evils that are now concealed from him, and that cannot be avoided, or to impose more wants on his desires, which already give him concern enough. Would he have long life? who guarantees to him that it would not be a long misery? would he at least have health? how often has uneasiness of the body restrained from ex- cesses into which perfect health would have allowed one to fall? and
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so on. In short, he is unable, on any principle, to determine with certainty what would make him truly happy; because to do so he would need to be omniscient. We cannot therefore act on any defi- nite principles to secure happiness, but only on empirical counsels, e. g. of regimen, frugality, courtesy, reserve, etc. , which experience teaches do, on the average, most promote well-being. Hence it fol- lows that the imperatives of prudence do not, strictly speaking, com- mand at all, that is, they cannot present actions objectively as prac- tically necessary; that they are rather to be regarded as counsels (consilia) than precepts precepts of reason, that the problem to de- termine certainly and universally what action would promote the happiness of a rational being is completely insoluble, and conse- quently no imperative respecting it is possible which should, in the strict sense, command to do what makes happy; because happiness is not an ideal of reason but of imagination, resting solely on em- pirical grounds, and it is vain to expect that these should define an action by which one could attain the totality of a series of conse- quences which is really endless. This imperative of prudence would however be an analytical proposition if we assume that the means to happiness could be certainly assigned; for it is distinguished from the imperative of skill only by this, that in the latter the end is merely possible, in the former it is given; as however both only ordain the means to that which we suppose to be willed as an end, it follows that the imperative which ordains the willing of the means to him who wills the end is in both cases analytical. Thus there is no diffi- culty in regard to the possibility of an imperative of this kind either.
On the other hand, the question how the imperative of morality is possible, is undoubtedly one, the only one, demanding a solution, as this is not at all hypothetical, and the objective necessity which it presents cannot rest on any hypothesis, as is the case with the hypo- thetical imperatives. Only here we must never leave out of consider- ation that we cannot make out by any example, in other words em- pirically, whether there is such an imperative at all, but it is rather to be feared that all those which seem to be categorical may yet be at bottom hypothetical. For instance, when the precept is: "Thou shalt not promise deceitfully"; and it is assumed that the necessity of this is not a mere counsel to avoid some other evil, so that it should mean:
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"Thou shalt not make a lying promise, lest if it become known thou shouldst destroy thy credit," but that an action of this kind must be regarded as evil in itself, so that the imperative of the prohibition is categorical; then we cannot show with certainty in any example that the will was determined merely by the law, without any other spring of action, although it may appear to be so. For it is always possible that fear of disgrace, perhaps also obscure dread of other dangers, may have a secret influence on the will. Who can prove by experience the non-existence of a cause when all that experience tells us is that we do not perceive it? But in such a case the so-called moral imperative, which as such appears to be categorical and unconditional, would in reality be only a pragmatic precept, drawing our attention to our own interests and merely teaching us to take these into consideration.
We shall therefore have to investigate a priori the possibility of a categorical imperative, as we have not in this case the advantage of its reality being given in experience, so that [the elucidation of ] its possibility should be requisite only for its explanation, not for its establishment. In the meantime it may be discerned beforehand that the categorical imperative alone has the purport of a practical law; all the rest may indeed be called principles of the will but not laws, since whatever is only necessary for the attainment of some arbitrary purpose may be considered as in itself contingent, and we can at any time be free from the precept if we give up the purpose; on the contrary, the unconditional command leaves the will no lib- erty to choose the opposite; consequently it alone carries with it that necessity which we require in a law.
Secondly, in the case of this categorical imperative or law of mo- rality, the difficulty (of discerning its possibility) is a very profound one.