In this inquiry criticism may and must begin with pure practical laws and their reality. But instead of intuition it takes as their foundation the conception of their existence in the intelligible world, namely, the concept of freedom. For this concept has no other meaning, and these laws are only possible in relation to freedom of the will; but freedom being supposed, they are necessary; or conversely freedom is necessary because those laws are necessary, being practical postulates. It cannot be further explained how this consciousness of the moral law, or, what is the same thing, of freedom, is possible; but that it is admissible is well established in the theoretical critique.

The exposition of the supreme principle of practical reason is now finished; that is to say, it has been- shown first, what it contains, that it subsists for itself quite a priori and independent of empirical principles; and next in what it is distinguished from all other practical principles. With the deduction, that is, the justification of its objective and universal validity, and the discernment of the possibility of such a synthetical proposition a priori, we cannot expect to succeed so well as in the case of the principles of pure theoretical reason. For these referred to objects of possible experience, namely, to phenomena, and we could prove that these phenomena could be known as objects of experience only by being brought under the categories in accordance with these laws; and consequently that all possible experience must conform to these laws. But I could not proceed in this way with the deduction of the moral law. For this does not concern the knowledge of the properties of objects, which may be given to the reason from some other source; but a knowledge which can itself be the ground of the existence of the objects, and by which reason in a rational being has causality, i.e., pure reason, which can be regarded as a faculty immediately determining the will.

Now all our human insight is at an end as soon as we have arrived at fundamental powers or faculties, for the possibility of these cannot be understood by any means, and just as little should it be arbitrarily invented and assumed. Therefore, in the theoretic use of reason, it is experience alone that can justify us in assuming them. But this expedient of adducing empirical proofs, instead of a deduction from a priori sources of knowledge, is denied us here in respect to the pure practical faculty of reason. For whatever requires to draw the proof of its reality from experience must depend for the grounds of its possibility on principles of experience; and pure, yet practical, reason by its very notion cannot be regarded as such. Further, the moral law is given as a fact of pure reason of which we are a priori conscious, and which is apodeictically certain, though it be granted that in experience no example of its exact fulfilment can be found. Hence, the objective reality of the moral law cannot be proved by any deduction by any efforts of theoretical reason, whether speculative or empirically supported, and therefore, even if we renounced its apodeictic certainty, it could not be proved a posteriori by experience, and yet it is firmly established of itself.

{BOOK1 CHAPTER1 ^paragraph 140}

But instead of this vainly sought deduction of the moral principle, something else is found which was quite unexpected, namely, that this moral principle serves conversely as the principle of the deduction of an inscrutable faculty which no experience could prove, but of which speculative reason was compelled at least to assume the possibility (in order to find amongst its cosmological ideas the unconditioned in the chain of causality, so as not to contradict itself)- I mean the faculty of freedom. The moral law, which itself does not require a justification, proves not merely the possibility of freedom, but that it really belongs to beings who recognize this law as binding on themselves. The moral law is in fact a law of the causality of free agents and, therefore, of the possibility of a supersensible system of nature, just as the metaphysical law of events in the world of sense was a law of causality of the sensible system of nature; and it therefore determines what speculative philosophy was compelled to leave undetermined, namely, the law for a causality, the concept of which in the latter was only negative; and therefore for the first time gives this concept objective reality.

This sort of credential of the moral law, viz., that it is set forth as a principle of the deduction of freedom, which is a causality of pure reason, is a sufficient substitute for all a priori justification, since theoretic reason was compelled to assume at least the possibility of freedom, in order to satisfy a want of its own. For the moral law proves its reality, so as even to satisfy the critique of the speculative reason, by the fact that it adds a positive definition to a causality previously conceived only negatively, the possibility of which was incomprehensible to speculative reason, which yet was compelled to suppose it. For it adds the notion of a reason that directly determines the will (by imposing on its maxims the condition of a universal legislative form); and thus it is able for the first time to give objective, though only practical, reality to reason, which always became transcendent when it sought to proceed speculatively with its ideas. It thus changes the transcendent use of reason into an immanent use (so that reason is itself, by means of ideas, an efficient cause in the field of experience).

The determination of the causality of beings in the world of sense, as such, can never be unconditioned; and yet for every series of conditions there must be something unconditioned, and therefore there must be a causality which is determined wholly by itself. Hence, the idea of freedom as a faculty of absolute spontaneity was not found to be a want but, as far as its possibility is concerned, an analytic principle of pure speculative reason. But as it is absolutely impossible to find in experience any example in accordance with this idea, because amongst the causes of things as phenomena it would be impossible to meet with any absolutely unconditioned determination of causality, we were only able to defend our supposition that a freely acting cause might be a being in the world of sense, in so far as it is considered in the other point of view as a noumenon, showing that there is no contradiction in regarding all its actions as subject to physical conditions so far as they are phenomena, and yet regarding its causality as physically unconditioned, in so far as the acting being belongs to the world of understanding, and in thus making the concept of freedom the regulative principle of reason. By this principle I do not indeed learn what the object is to which that sort of causality is attributed; but I remove the difficulty, for, on the one side, in the explanation of events in the world, and consequently also of the actions of rational beings, I leave to the mechanism of physical necessity the right of ascending from conditioned to condition ad infinitum, while on the other side I keep open for speculative reason the place which for it is vacant, namely, the intelligible, in order to transfer the unconditioned thither. But I was not able to verify this supposition; that is, to change it into the knowledge of a being so acting, not even into the knowledge of the possibility of such a being. This vacant place is now filled by pure practical reason with a definite law of causality in an intelligible world (causality with freedom), namely, the moral law. Speculative reason does not hereby gain anything as regards its insight, but only as regards the certainty of its problematical notion of freedom, which here obtains objective reality, which, though only practical, is nevertheless undoubted. Even the notion of causality- the application, and consequently the signification, of which holds properly only in relation to phenomena, so as to connect them into experiences (as is shown by the Critique of Pure Reason)- is not so enlarged as to extend its use beyond these limits. For if reason sought to do this, it would have to show how the logical relation of principle and consequence can be used synthetically in a different sort of intuition from the sensible; that is how a causa noumenon is possible. This it can never do; and, as practical reason, it does not even concern itself with it, since it only places the determining principle of causality of man as a sensible creature (which is given) in pure reason (which is therefore called practical); and therefore it employs the notion of cause, not in order to know objects, but to determine causality in relation to objects in general. It can abstract altogether from the application of this notion to objects with a view to theoretical knowledge (since this concept is always found a priori in the understanding even independently of any intuition). Reason, then, employs it only for a practical purpose, and hence we can transfer the determining principle of the will into the intelligible order of things, admitting, at the same time, that we cannot understand how the notion of cause can determine the knowledge of these things. But reason must cognise causality with respect to the actions of the will in the sensible world in a definite manner; otherwise, practical reason could not really produce any action. But as to the notion which it forms of its own causality as noumenon, it need not determine it theoretically with a view to the cognition of its supersensible existence, so as to give it significance in this way. For it acquires significance apart from this, though only for practical use, namely, through the moral law. Theoretically viewed, it remains always a pure a priori concept of the understanding, which can be applied to objects whether they have been given sensibly or not, although in the latter case it has no definite theoretical significance or application, but is only a formal, though essential, conception of the understanding relating to an object in general. The significance which reason gives it through the moral law is merely practical, inasmuch as the idea of the idea of the law of causality (of the will) has self causality, or is its determining principle.



II. Of the Right that Pure Reason in its Practical use has to an Extension which is not possible to it in its Speculative Use.

{BOOK1 CHAPTER1 ^paragraph 145}



We have in the moral principle set forth a law of causality, the determining principle of which is set above all the conditions of the sensible world; we have it conceived how the will, as belonging to the intelligible world, is determinable, and therefore we therefore we have its subject (man) not merely conceived as belonging to a world of pure understanding, and in this respect unknown (which the critique of speculative reason enabled us to do), but also defined as regards his causality by means of a law which cannot be reduced to any physical law of the sensible world; and therefore our knowledge is extended beyond the limits of that world, a pretension which the Critique of Pure Reason declared to be futile in all speculation. Now, how is the practical use of pure reason here to be reconciled with the theoretical, as to the determination of the limits of its faculty?

David Hume, of whom we may say that he commenced the assault on the claims of pure reason, which made a thorough investigation of it necessary, argued thus: The notion of cause is a notion that involves the necessity of the connexion of the existence of different things (and that, in so far as they are different), so that, given A, I know that something quite distinct there from, namely B, must necessarily also exist. Now necessity can be attributed to a connection, only in so far as it is known a priori, for experience would only enable us to know of such a connection that it exists, not that it necessarily exists. Now, it is impossible, says he, to know a priori and as necessary the connection between one thing and another (or between one attribute and another quite distinct) when they have not been given in experience. Therefore the notion of a cause is fictitious and delusive and, to speak in the mildest way, is an illusion, only excusable inasmuch as the custom (a subjective necessity) of perceiving certain things, or their attributes as often associated in existence along with or in succession to one another, is insensibly taken for an objective necessity of supposing such a connection in the objects themselves; and thus the notion of a cause has been acquired surreptitiously and not legitimately; nay, it can never be so acquired or authenticated, since it demands a connection in itself vain, chimerical, and untenable in presence of reason, and to which no object can ever correspond. In this way was empiricism first introduced as the sole source of principles, as far as all knowledge of the existence of things is concerned (mathematics therefore remaining excepted); and with empiricism the most thorough scepticism, even with regard to the whole science of nature( as philosophy). For on such principles we can never conclude from given attributes of things as existing to a consequence (for this would require the notion of cause, which involves the necessity of such a connection); we can only, guided by imagination, expect similar cases- an expectation which is never certain, however of ten it has been fulfilled. Of no event could we say: a certain thing must have preceded it, on which it necessarily followed; that is, it must have a cause; and therefore, however frequent the cases we have known in which there was such an antecedent, so that a rule could be derived from them, yet we never could suppose it as always and necessarily so happening; we should, therefore, be obliged to leave its share to blind chance, with which all use of reason comes to an end; and this firmly establishes scepticism in reference to arguments ascending from effects to causes and makes it impregnable.

Mathematics escaped well, so far, because Hume thought that its propositions were analytical; that is, proceeded from one property to another, by virtue of identity and, consequently, according to the principle of contradiction. This, however, is not the case, since, on the contrary, they are synthetical; and although geometry, for example, has not to do with the existence of things, but only with their a priori properties in a possible intuition, yet it proceeds just as in the case of the causal notion, from one property (A) to another wholly distinct (B), as necessarily connected with the former. Nevertheless, mathematical science, so highly vaunted for its apodeictic certainty, must at last fall under this empiricism for the same reason for which Hume put custom in the place of objective necessity in the notion of cause and, in spite of all its pride, must consent to lower its bold pretension of claiming assent a priori and depend for assent to the universality of its propositions on the kindness of observers, who, when called as witnesses, would surely not hesitate to admit that what the geometer propounds as a theorem they have always perceived to be the fact, and, consequently, although it be not necessarily true, yet they would permit us to expect it to be true in the future. In this manner Hume's empiricism leads inevitably to scepticism, even with regard to mathematics, and consequently in every scientific theoretical use of reason (for this belongs either to philosophy or mathematics). Whether with such a terrible overthrow of the chief branches of knowledge, common reason will escape better, and will not rather become irrecoverably involved in this destruction of all knowledge, so that from the same principles a universal scepticism should follow (affecting, indeed, only the learned), this I will leave everyone to judge for himself.

As regards my own labours in the critical examination of pure reason, which were occasioned by Hume's sceptical teaching, but went much further and embraced the whole field of pure theoretical reason in its synthetic use and, consequently, the field of what is called metaphysics in general; I proceeded in the following manner with respect to the doubts raised by the Scottish philosopher touching the notion of causality. If Hume took the objects of experience for things in themselves (as is almost always done), he was quite right in declaring the notion of cause to be a deception and false illusion; for as to things in themselves, and their attributes as such, it is impossible to see why because A is given, B, which is different, must necessarily be also given, and therefore he could by no means admit such an a priori knowledge of things in themselves. Still less could this acute writer allow an empirical origin of this concept, since this is directly contradictory to the necessity of connection which constitutes the essence of the notion of causality, hence the notion was proscribed, and in its place was put custom in the observation of the course of perceptions.

{BOOK1 CHAPTER1 ^paragraph 150}

It resulted, however, from my inquiries, that the objects with which we have to do in experience are by no means things in themselves, but merely phenomena; and that although in the case of things in themselves it is impossible to see how, if A is supposed, it should be contradictory that B, which is quite different from A, should not also be supposed (i.e., to see the necessity of the connection between A as cause and B as effect); yet it can very well be conceived that, as phenomena, they may be necessarily connected in one experience in a certain way (e.g., with regard to time-relations); so that they could not be separated without contradicting that connection, by means of which this experience is possible in which they are objects and in which alone they are cognisable by us. And so it was found to be in fact; so that I was able not only to prove the objective reality of the concept of cause in regard to objects of experience, but also to deduce it as an a priori concept by reason of the necessity of the connection it implied; that is, to show the possibility of its origin from pure understanding without any empirical sources; and thus, after removing the source of empiricism, I was able also to overthrow the inevitable consequence of this, namely, scepticism, first with regard to physical science, and then with regard to mathematics (in which empiricism has just the same grounds), both being sciences which have reference to objects of possible experience; herewith overthrowing the thorough doubt of whatever theoretic reason professes to discern.

But how is it with the application of this category of causality (and all the others; for without them there can be no knowledge of anything existing) to things which are not objects of possible experience, but lie beyond its bounds? For I was able to deduce the objective reality of these concepts only with regard to objects of possible experience. But even this very fact, that I have saved them, only in case I have proved that objects may by means of them be thought, though not determined a priori; this it is that gives them a place in the pure understanding, by which they are referred to objects in general (sensible or not sensible). If anything is still wanting, it is that which is the condition of the application of these categories, and especially that of causality, to objects, namely, intuition; for where this is not given, the application with a view to theoretic knowledge of the object, as a noumenon, is impossible and, therefore, if anyone ventures on it, is (as in the Critique of Pure Reason) absolutely forbidden. Still, the objective reality of the concept (of causality) remains, and it can be used even of noumena, but without our being able in the least to define the concept theoretically so as to produce knowledge. For that this concept, even in reference to an object, contains nothing impossible, was shown by this, that, even while applied to objects of sense, its seat was certainly fixed in the pure understanding; and although, when referred to things in themselves (which cannot be objects of experience), it is not capable of being determined so as to represent a definite object for the purpose of theoretic knowledge; yet for any other purpose (for instance, a practical) it might be capable of being determined so as to have such application. This could not be the case if, as Hume maintained, this concept of causality contained something absolutely impossible to be thought.

In order now to discover this condition of the application of the said concept to noumena, we need only recall why we are not content with its application to objects of experience, but desire also to apply it to things in themselves. It will appear, then, that it is not a theoretic but a practical purpose that makes this a necessity. In speculation, even if we were successful in it, we should not really gain anything in the knowledge of nature, or generally with regard to such objects as are given, but we should make a wide step from the sensibly conditioned (in which we have already enough to do to maintain ourselves, and to follow carefully the chain of causes) to the supersensible, in order to complete our knowledge of principles and to fix its limits; whereas there always remains an infinite chasm unfilled between those limits and what we know; and we should have hearkened to a vain curiosity rather than a solid-desire of knowledge.

But, besides the relation in which the understanding stands to objects (in theoretical knowledge), it has also a relation to the faculty of desire, which is therefore called the will, and the pure will, inasmuch as pure understanding (in this case called reason) is practical through the mere conception of a law. The objective reality of a pure will, or, what is the same thing, of a pure practical reason, is given in the moral law a priori, as it were, by a fact, for so we may name a determination of the will which is inevitable, although it does not rest on empirical principles. Now, in the notion of a will the notion of causality is already contained, and hence the notion of a pure will contains that of a causality accompanied with freedom, that is, one which is not determinable by physical laws, and consequently is not capable of any empirical intuition in proof of its reality, but, nevertheless, completely justifies its objective reality a priori in the pure practical law; not, indeed (as is easily seen) for the purposes of the theoretical, but of the practical use of reason. Now the notion of a being that has free will is the notion of a causa noumenon, and that this notion involves no contradiction, we are already assured by the fact- that inasmuch as the concept of cause has arisen wholly from pure understanding, and has its objective reality assured by the deduction, as it is moreover in its origin independent of any sensible conditions, it is, therefore, not restricted to phenomena (unless we wanted to make a definite theoretic use of it), but can be applied equally to things that are objects of the pure understanding. But, since this application cannot rest on any intuition (for intuition can only be sensible), therefore, causa noumenon, as regards the theoretic use of reason, although a possible and thinkable, is yet an empty notion. Now, I do not desire by means of this to understand theoretically the nature of a being, in so far as it has a pure will; it is enough for me to have thereby designated it as such, and hence to combine the notion of causality with that of freedom (and what is inseparable from it, the moral law, as its determining principle). Now, this right I certainly have by virtue of the pure, not-empirical origin of the notion of cause, since I do not consider myself entitled to make any use of it except in reference to the moral law which determines its reality, that is, only a practical use.

If, with Hume, I had denied to the notion of causality all objective reality in its [theoretic] use, not merely with regard to things in themselves (the supersensible), but also with regard to the objects of the senses, it would have lost all significance, and being a theoretically impossible notion would have been declared to be quite useless; and since what is nothing cannot be made any use of, the practical use of a concept theoretically null would have been absurd. But, as it is, the concept of a causality free from empirical conditions, although empty, i.e., without any appropriate intuition), is yet theoretically possible, and refers to an indeterminate object; but in compensation significance is given to it in the moral law and consequently in a practical sense. I have, indeed, no intuition which should determine its objective theoretic reality, but not the less it has a real application, which is exhibited in concreto in intentions or maxims; that is, it has a practical reality which can be specified, and this is sufficient to justify it even with a view to noumena.

{BOOK1 CHAPTER1 ^paragraph 155}

Now, this objective reality of a pure concept of the understanding in the sphere of the supersensible, once brought in, gives an objective reality also to all the other categories, although only so far as they stand in necessary connexion with the determining principle of the will (the moral law); a reality only of practical application, which has not the least effect in enlarging our theoretical knowledge of these objects, or the discernment of their nature by pure reason. So we shall find also in the sequel that these categories refer only to beings as intelligences, and in them only to the relation of reason to the will; consequently, always only to the practical, and beyond this cannot pretend to any knowledge of these beings; and whatever other properties belonging to the theoretical representation of supersensible things may be brought into connexion with these categories, this is not to be reckoned as knowledge, but only as a right (in a practical point of view, however, it is a necessity) to admit and assume such beings, even in the case where we [conceive] supersensible beings (e.g., God) according to analogy, that is, a purely rational relation, of which we make a practical use with reference to what is sensible; and thus the application to the supersensible solely in a practical point of view does not give pure theoretic reason the least encouragement to run riot into the transcendent.

BOOK1 CHAPTER2

CHAPTER II. Of the Concept of an Object of Pure Practical Reason.



By a concept of the practical reason I understand the idea of an object as an effect possible to be produced through freedom. To be an object of practical knowledge, as such, signifies, therefore, only the relation of the will to the action by which the object or its opposite would be realized; and to decide whether something is an object of pure practical reason or not is only to discern the possibility or impossibility of willing the action by which, if we had the required power (about which experience must decide), a certain object would be realized. If the object be taken as the determining principle of our desire, it must first be known whether it is physically possible by the free use of our powers, before we decide whether it is an object of practical reason or not. On the other hand, if the law can be considered a priori as the determining principle of the action, and the latter therefore as determined by pure practical reason, the judgement whether a thing is an object of pure practical reason or not does not depend at all on the comparison with our physical power; and the question is only whether we should will an action that is directed to the existence of an object, if the object were in our power; hence the previous question is only as the moral possibility of the action, for in this case it is not the object, but the law of the will, that is the determining principle of the action. The only objects of practical reason are therefore those of good and evil. For by the former is meant an object necessarily desired according to a principle of reason; by the latter one necessarily shunned, also according to a principle of reason.

If the notion of good is not to be derived from an antecedent practical law, but, on the contrary, is to serve as its foundation, it can only be the notion of something whose existence promises pleasure, and thus determines the causality of the subject to produce it, that is to say, determines the faculty of desire. Now, since it is impossible to discern a priori what idea will be accompanied with pleasure and what with pain, it will depend on experience alone to find out what is primarily good or evil. The property of the subject, with reference to which alone this experiment can be made, is the feeling of pleasure and pain, a receptivity belonging to the internal sense; thus that only would be primarily good with which the sensation of pleasure is immediately connected, and that simply evil which immediately excites pain. Since, however, this is opposed even to the usage of language, which distinguishes the pleasant from the good, the unpleasant from the evil, and requires that good and evil shall always be judged by reason, and, therefore, by concepts which can be communicated to everyone, and not by mere sensation, which is limited to individual [subjects] and their susceptibility; and, since nevertheless, pleasure or pain cannot be connected with any idea of an object a priori, the philosopher who thought himself obliged to make a feeling of pleasure the foundation of his practical judgements would call that good which is a means to the pleasant, and evil, what is a cause of unpleasantness and pain; for the judgement on the relation of means to ends certainly belongs to reason. But, although reason is alone capable of discerning the connexion of means with their ends (so that the will might even be defined as the faculty of ends, since these are always determining principles of the desires), yet the practical maxims which would follow from the aforesaid principle of the good being merely a means, would never contain as the object of the will anything good in itself, but only something good for something; the good would always be merely the useful, and that for which it is useful must always lie outside the will, in sensation. Now if this as a pleasant sensation were to be distinguished from the notion of good, then there would be nothing primarily good at all, but the good would have to be sought only in the means to something else, namely, some pleasantness.

It is an old formula of the schools: Nihil appetimus nisi sub ratione boni; Nihil aversamur nisi sub ratione mali, and it is used often correctly, but often also in a manner injurious to philosophy, because the expressions boni and mali are ambiguous, owing to the poverty of language, in consequence of which they admit a double sense, and, therefore, inevitably bring the practical laws into ambiguity; and philosophy, which in employing them becomes aware of the different meanings in the same word, but can find no special expressions for them, is driven to subtile distinctions about which there is subsequently no unanimity, because the distinction could not be directly marked by any suitable expression. *



* Besides this, the expression sub ratione boni is also ambiguous. For it may mean: "We represent something to ourselves as good, when and because we desire (will) it"; or "We desire something because we represent it to ourselves as good," so that either the desire determines the notion of the object as a good, or the notion of good determines the desire (the will); so that in the first case sub ratione boni would mean, "We will something under the idea of the good"; in the second, "In consequence of this idea," which, as determining the volition, must precede it.

{BOOK1 CHAPTER2 ^paragraph 5}



The German language has the good fortune to possess expressions which do not allow this difference to be overlooked. It possesses two very distinct concepts and especially distinct expressions for that which the Latins express by a single word, bonum. For bonum it has das Gute [good], and das Wohl [well, weal], for malum das Bose [evil], and das Ubel [ill, bad], or das Well [woe]. So that we express two quite distinct judgements when we consider in an action the good and evil of it, or our weal and woe (ill). Hence it already follows that the above quoted psychological proposition is at least very doubtful if it is translated: "We desire nothing except with a view to our weal or woe"; on the other hand, if we render it thus: "Under the direction of reason we desire nothing except so far as we esteem it good or evil," it is indubitably certain and at the same time quite clearly expressed.

Well or ill always implies only a reference to our condition, as pleasant or unpleasant, as one of pleasure or pain, and if we desire or avoid an object on this account, it is only so far as it is referred to our sensibility and to the feeling of pleasure or pain that it produces. But good or evil always implies a reference to the will, as determined by the law of reason, to make something its object; for it is never determined directly by the object and the idea of it, but is a faculty of taking a rule of reason for or motive of an action (by which an object may be realized). Good and evil therefore are properly referred to actions, not to the sensations of the person, and if anything is to be good or evil absolutely (i.e., in every respect and without any further condition), or is to be so esteemed, it can only be the manner of acting, the maxim of the will, and consequently the acting person himself as a good or evil man that can be so called, and not a thing.

However, then, men may laugh at the Stoic, who in the severest paroxysms of gout cried out: "Pain, however thou tormentest me, I will never admit that thou art an evil (kakov, malum)": he was right. A bad thing it certainly was, and his cry betrayed that; but that any evil attached to him thereby, this he bad no reason whatever to admit, for pain did not in the least diminish the worth of his person, but only that of his condition. If he had been conscious of a single lie, it would have lowered his pride, but pain served only to raise it, when he was conscious that he had not deserved it by any unrighteous action by which he had rendered himself worthy of punishment.

What we call good must be an object of desire in the judgement of every rational man, and evil an object of aversion in the eyes of everyone; therefore, in addition to sense, this judgement requires reason. So it is with truthfulness, as opposed to lying; so with justice, as opposed to violence, &c. But we may call a thing a bad [or ill) thing, which yet everyone must at the same time acknowledge to be good, sometimes directly, sometimes indirectly. The man who submits to a surgical operation feels it no doubt as a bad thing, but by their reason he and everyone acknowledge it to be good. If a man who delights in annoying and vexing peaceable people at last receives a right good beating, this is no doubt a bad thing; but everyone approves it and regards it as a good thing, even though nothing else resulted from it; nay, even the man who receives it must in his reason acknowledge that he has met justice, because he sees the proportion between good conduct and good fortune, which reason inevitably places before him, here put into practice.

{BOOK1 CHAPTER2 ^paragraph 10}

No doubt our weal and woe are of very great importance in the estimation of our practical reason, and as far as our nature as sensible beings is concerned, our happiness is the only thing of consequence, provided it is estimated as reason especially requires, not by the transitory sensation, but by the influence that this has on our whole existence, and on our satisfaction therewith; but it is not absolutely the only thing of consequence. Man is a being who, as belonging to the world of sense, has wants, and so far his reason has an office which it cannot refuse, namely, to attend to the interest of his sensible nature, and to form practical maxims, even with a view to the happiness of this life, and if possible even to that of a future. But he is not so completely an animal as to be indifferent to what reason says on its own account, and to use it merely as an instrument for the satisfaction of his wants as a sensible being. For the possession of reason would not raise his worth above that of the brutes, if it is to serve him only for the same purpose that instinct serves in them; it would in that case be only a particular method which nature had employed to equip man for the same ends for which it has qualified brutes, without qualifying him for any higher purpose. No doubt once this arrangement of nature has been made for him he requires reason in order to take into consideration his weal and woe, but besides this he possesses it for a higher purpose also, namely, not only to take into consideration what is good or evil in itself, about which only pure reason, uninfluenced by any sensible interest, can judge, but also to distinguish this estimate thoroughly from the former and to make it the supreme condition thereof.

In estimating what is good or evil in itself, as distinguished from what can be so called only relatively, the following points are to be considered. Either a rational principle is already conceived, as of itself the determining principle of the will, without regard to possible objects of desire (and therefore by the more legislative form of the maxim), and in that case that principle is a practical a priori law, and pure reason is supposed to be practical of itself. The law in that case determines the will directly; the action conformed to it is good in itself; a will whose maxim always conforms to this law is good absolutely in every respect and is the supreme condition of all good. Or the maxim of the will is consequent on a determining principle of desire which presupposes an object of pleasure or pain, something therefore that pleases or displeases, and the maxim of reason that we should pursue the former and avoid the latter determines our actions as good relatively to our inclination, that is, good indirectly, i.e., relatively to a different end to which they are means), and in that case these maxims can never be called laws, but may be called rational practical precepts. The end itself, the pleasure that we seek, is in the latter case not a good but a welfare; not a concept of reason, but an empirical concept of an object of sensation; but the use of the means thereto, that is, the action, is nevertheless called good (because rational deliberation is required for it), not however, good absolutely, but only relatively to our sensuous nature, with regard to its feelings of pleasure and displeasure; but the will whose maxim is affected thereby is not a pure will; this is directed only to that in which pure reason by itself can be practical.

This is the proper place to explain the paradox of method in a critique of practical reason, namely, that the concept of good and evil must not be determined before the moral law (of which it seems as if it must be the foundation), but only after it and by means of it. In fact, even if we did not know that the principle of morality is a pure a priori law determining the will, yet, that we may not assume principles quite gratuitously, we must, at least at first, leave it undecided, whether the will has merely empirical principles of determination, or whether it has not also pure a priori principles; for it is contrary to all rules of philosophical method to assume as decided that which is the very point in question. Supposing that we wished to begin with the concept of good, in order to deduce from it the laws of the will, then this concept of an object (as a good) would at the same time assign to us this object as the sole determining principle of the will. Now, since this concept had not any practical a priori law for its standard, the criterion of good or evil could not be placed in anything but the agreement of the object with our feeling of pleasure or pain; and the use of reason could only consist in determining in the first place this pleasure or pain in connexion with all the sensations of my existence, and in the second place the means of securing to myself the object of the pleasure. Now, as experience alone can decide what conforms to the feeling of pleasure, and by hypothesis the practical law is to be based on this as a condition, it follows that the possibility of a priori practical laws would be at once excluded, because it was imagined to be necessary first of all to find an object the concept of which, as a good, should constitute the universal though empirical principle of determination of the will. But what it was necessary to inquire first of all was whether there is not an a priori determining principle of the will (and this could never be found anywhere but in a pure practical law, in so far as this law prescribes to maxims merely their form without regard to an object). Since, however, we laid the foundation of all practical law in an object determined by our conceptions of good and evil, whereas without a previous law that object could not be conceived by empirical concepts, we have deprived ourselves beforehand of the possibility of even conceiving a pure practical law. On the other hand, if we had first investigated the latter analytically, we should have found that it is not the concept of good as an object that determines the moral law and makes it possible, but that, on the contrary, it is the moral law that first determines the concept of good and makes it possible, so far as it deserves the name of good absolutely.

This remark, which only concerns the method of ultimate ethical inquiries, is of importance. It explains at once the occasion of all the mistakes of philosophers with respect to the supreme principle of morals. For they sought for an object of the will which they could make the matter and principle of a law (which consequently could not determine the will directly, but by means of that object referred to the feeling of pleasure or pain; whereas they ought first to have searched for a law that would determine the will a priori and directly, and afterwards determine the object in accordance with the will). Now, whether they placed this object of pleasure, which was to supply the supreme conception of goodness, in happiness, in perfection, in moral [feeling], or in the will of God, their principle in every case implied heteronomy, and they must inevitably come upon empirical conditions of a moral law, since their object, which was to be the immediate principle of the will, could not be called good or bad except in its immediate relation to feeling, which is always empirical. It is only a formal law- that is, one which prescribes to reason nothing more than the form of its universal legislation as the supreme condition of its maxims- that can be a priori a determining principle of practical reason. The ancients avowed this error without concealment by directing all their moral inquiries to the determination of the notion of the summum bonum, which they intended afterwards to make the determining principle of the will in the moral law; whereas it is only far later, when the moral law has been first established for itself, and shown to be the direct determining principle of the will, that this object can be presented to the will, whose form is now determined a priori; and this we shall undertake in the Dialectic of the pure practical reason. The moderns, with whom the question of the summum bonum has gone out of fashion, or at least seems to have become a secondary matter, hide the same error under vague (expressions as in many other cases). It shows itself, nevertheless, in their systems, as it always produces heteronomy of practical reason; and from this can never be derived a moral law giving universal commands.

Now, since the notions of good and evil, as consequences of the a priori determination of the will, imply also a pure practical principle, and therefore a causality of pure reason; hence they do not originally refer to objects (so as to be, for instance, special modes of the synthetic unity of the manifold of given intuitions in one consciousness) like the pure concepts of the understanding or categories of reason in its theoretic employment; on the contrary, they presuppose that objects are given; but they are all modes (modi) of a single category, namely, that of causality, the determining principle of which consists in the rational conception of a law, which as a law of freedom reason gives to itself, thereby a priori proving itself practical. However, as the actions on the one side come under a law which is not a physical law, but a law of freedom, and consequently belong to the conduct of beings in and consequently the consequently belong to the beings in the world of intelligence, yet on the other side as events in the world of sense they belong to phenomena; hence the determinations of a practical reason are only possible in reference to the latter and, therefore, in accordance with the categories of the understanding; not indeed with a view to any theoretic employment of it, i.e., so as to bring the manifold of (sensible) intuition under one consciousness a priori; but only to subject the manifold of desires to the unity of consciousness of a practical reason, giving it commands in the moral law, i.e., to a pure will a priori.

{BOOK1 CHAPTER2 ^paragraph 15}

These categories of freedom- for so we choose to call them in contrast to those theoretic categories which are categories of physical nature- have an obvious advantage over the latter, inasmuch as the latter are only forms of thought which designate objects in an indefinite manner by means of universal concept of every possible intuition; the former, on the contrary, refer to the determination of a free elective will (to which indeed no exactly corresponding intuition can be assigned, but which has as its foundation a pure practical a priori law, which is not the case with any concepts belonging to the theoretic use of our cognitive faculties); hence, instead of the form of intuition (space and time), which does not lie in reason itself, but has to be drawn from another source, namely, the sensibility, these being elementary practical concepts have as their foundation the form of a pure will, which is given in reason and, therefore, in the thinking faculty itself. From this it happens that as all precepts of pure practical reason have to do only with the determination of the will, not with the physical conditions (of practical ability) of the execution of one's purpose, the practical a priori principles in relation to the supreme principle of freedom are at once cognitions, and have not to wait for intuitions in order to acquire significance, and that for this remarkable reason, because they themselves produce the reality of that to which they refer (the intention of the will), which is not the case with theoretical concepts. Only we must be careful to observe that these categories only apply to the practical reason; and thus they proceed in order from those which are as yet subject to sensible conditions and morally indeterminate to those which are free from sensible conditions and determined merely by the moral law.



Table of the Categories of Freedom relatively to the Notions of Good and Evil.



I. QUANTITY.

{BOOK1 CHAPTER2 ^paragraph 20}

Subjective, according to maxims (practical opinions of the

individual)

Objective, according to principles (Precepts)

A priori both objective and subjective principles of freedom

(laws)

{BOOK1 CHAPTER2 ^paragraph 25}



II. QUALITY.

Practical rules of action (praeceptivae)

Practical rules of omission (prohibitivae)

Practical rules of exceptions (exceptivae)

{BOOK1 CHAPTER2 ^paragraph 30}



III. RELATION.

To personality To the condition of the person.

Reciprocal, of one person to the others of the others.



{BOOK1 CHAPTER2 ^paragraph 35}

IV. MODALITY.

The Permitted and the Forbidden

Duty and the contrary to duty.

Perfect and imperfect duty.



{BOOK1 CHAPTER2 ^paragraph 40}

It will at once be observed that in this table freedom is considered as a sort of causality not subject to empirical principles of determination, in regard to actions possible by it, which are phenomena in the world of sense, and that consequently it is referred to the categories which concern its physical possibility, whilst yet each category is taken so universally that the determining principle of that causality can be placed outside the world of sense in freedom as a property of a being in the world of intelligence; and finally the categories of modality introduce the transition from practical principles generally to those of morality, but only problematically. These can be established dogmatically only by the moral law.

I add nothing further here in explanation of the present table, since it is intelligible enough of itself. A division of this kind based on principles is very useful in any science, both for the sake of thoroughness and intelligibility. Thus, for instance, we know from the preceding table and its first number what we must begin from in practical inquiries; namely, from the maxims which every one founds on his own inclinations; the precepts which hold for a species of rational beings so far as they agree in certain inclinations; and finally the law which holds for all without regard to their inclinations, etc. In this way we survey the whole plan of what has to be done, every question of practical philosophy that has to be answered, and also the order that is to be followed.



Of the Typic of the Pure Practical Judgement.



{BOOK1 CHAPTER2 ^paragraph 45}

It is the notions of good and evil that first determine an object of the will. They themselves, however, are subject to a practical rule of reason which, if it is pure reason, determines the will a priori relatively to its object. Now, whether an action which is possible to us in the world of sense, comes under the rule or not, is a question to be decided by the practical judgement, by which what is said in the rule universally (in abstracto) is applied to an action in concreto. But since a practical rule of pure reason in the first place as practical concerns the existence of an object, and in the second place as a practical rule of pure reason implies necessity as regards the existence of the action and, therefore, is a practical law, not a physical law depending on empirical principles of determination, but a law of freedom by which the will is to be determined independently on anything empirical (merely by the conception of a law and its form), whereas all instances that can occur of possible actions can only be empirical, that is, belong to the experience of physical nature; hence, it seems absurd to expect to find in the world of sense a case which, while as such it depends only on the law of nature, yet admits of the application to it of a law of freedom, and to which we can apply the supersensible idea of the morally good which is to be exhibited in it in concreto. Thus, the judgement of the pure practical reason is subject to the same difficulties as that of the pure theoretical reason. The latter, however, had means at hand of escaping from these difficulties, because, in regard to the theoretical employment, intuitions were required to which pure concepts of the understanding could be applied, and such intuitions (though only of objects of the senses) can be given a priori and, therefore, as far as regards the union of the manifold in them, conforming to the pure a priori concepts of the understanding as schemata. On the other hand, the morally good is something whose object is supersensible; for which, therefore, nothing corresponding can be found in any sensible intuition. Judgement depending on laws of pure practical reason seems, therefore, to be subject to special difficulties arising from this, that a law of freedom is to be applied to actions, which are events taking place in the world of sense, and which, so far, belong to physical nature.

But here again is opened a favourable prospect for the pure practical judgement. When I subsume under a pure practical law an action possible to me in the world of sense, I am not concerned with the possibility of the action as an event in the world of sense. This is a matter that belongs to the decision of reason in its theoretic use according to the law of causality, which is a pure concept of the understanding, for which reason has a schema in the sensible intuition. Physical causality, or the condition under which it takes place, belongs to the physical concepts, the schema of which is sketched by transcendental imagination. Here, however, we have to do, not with the schema of a case that occurs according to laws, but with the schema of a law itself (if the word is allowable here), since the fact that the will (not the action relatively to its effect) is determined by the law alone without any other principle, connects the notion of causality with quite different conditions from those which constitute physical connection.

The physical law being a law to which the objects of sensible intuition, 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 concreto. Consequently the moral law has no faculty but the understanding 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 morally 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 everyone else does so; or if, unobserved, he is destitute of compassion, others would not necessarily be so to him; hence, this comparison 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 example 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.

{BOOK1 CHAPTER2 ^paragraph 50}

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 objects 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 concepts. 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 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 invisible Kingdom of God), and thus plunges into the transcendent. What is befitting the use of the moral concepts is only the rationalism of the judgement, which takes from the sensible system of nature only what pure reason can also conceive of itself, that is, conformity 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 caution against empiricism of practical reason is much more important; for mysticism is quite reconcilable with the purity and sublimity 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 morality 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.

BOOK1 CHAPTER3

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 presupposed 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 objective 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. *



* 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).



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 motive, 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 principle of the will (which is the essence of morality), this is, for human 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.

{BOOK1 CHAPTER3 ^paragraph 5}

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; consequently, 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 considerations 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 system, 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. Now the propensity to self-esteem is one of the inclinations which the moral law checks, inasmuch as that esteem rests only on morality. Therefore the moral law breaks down self-conceit. But as this law is something positive in itself, namely, the form of an intellectual 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, humiliates, this conceit, it is an object of the highest respect and, consequently, is the foundation of a positive feeling which is not of empirical 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 presents 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, excluded 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 legislation 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 original. This propensity to make ourselves in the subjective determining principles of our choice serve as the objective determining principle of the will generally may be called self-love; and if this pretends to be legislative as an unconditional practical principle it may be called self-conceit. Now the moral law, which alone is truly objective (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 judgement humiliates; therefore the moral law inevitably humbles every man when he compares with it the physical propensities of his nature. 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 everything that enters into self-love belongs to inclination, and all inclination rests on feelings, and consequently whatever checks all the feelings together in self-love has necessarily, by this very circumstance, 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 foundation.

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 practical 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 humiliation, 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 the law on the will. There is here in the subject no antecedent feeling 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 impression 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 considered 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 finiteness 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 sensibility cannot be an obstacle to practical reason.

This feeling (which we call the moral feeling) is therefore produced simply by reason. It does not serve for the estimation of actions 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.

{BOOK1 CHAPTER3 ^paragraph 10}

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 admiration, 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 perceive uprightness of character in a higher degree than I am conscious 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 conduct: 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 imperfections, whatever they may be, are not known to me as my own are, and who therefore appears to me in a more favourable light. Respect 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 something 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 inclination, 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 understood, but that we want to be free from the deterrent respect which 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 analogous 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 respect, 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 admirers 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 objectively 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 humiliation. 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 humiliation takes place only relatively to the purity of the law; hence, the lowering of the pretensions of moral self-esteem, that is, humiliation 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 positive feeling which can be known a priori. For whatever diminishes the obstacles to an activity furthers this activity itself. Now the recognition of the moral law is the consciousness of an activity of practical 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 possesses 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 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 intellectual idea on the feelings quite incomprehensible to speculative reason 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 practical according to this law, to the exclusion of every determining principle 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 practical only, that is, it is made possible by a preceding (objective) determination 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, however, as this constraint is exercised merely by the legislation of our own reason, it also contains something elevating, and this subjective effect on feeling, inasmuch as pure practical reason is the sole cause of it, may be called in this respect self-approbation, since we recognize ourselves as determined thereto solely by the law without any interest, and are now conscious of a quite different interest subjectively 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 special name, that of respect.

{BOOK1 CHAPTER3 ^paragraph 15}

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 respect for the law. The former (legality) is possible even if inclinations 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. *



* 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 consciousness 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.



It is of the greatest importance to attend with the utmost exactness in all moral judgements to the subjective principle of all maxims, 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 obligation, 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 without 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 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).

{BOOK1 CHAPTER3 ^paragraph 20}

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 respect 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 volunteers, 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 principle 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 possible by freedom, and presented to us by reason as an object of respect; 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 command it requires respect for a law which commands love and does not leave it to our own arbitrary choice to make this our principle. Love to God, however, considered as an inclination (pathological 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 ourselves 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 counteract 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 dependent 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 therefore they make it necessary to found the mental disposition of one's maxims on moral obligation, not on ready inclination, but on respect, which demands obedience to the law, even though one may 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 morality, 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 inclination, 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.