Kant: The Critique of Practical Reason { Philosophy Index }

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Immanuel Kant

Critique of Practical Reason

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.

[BOOK_1|CHAPTER_3 ^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.

[BOOK_1|CHAPTER_3 ^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.

[BOOK_1|CHAPTER_3 ^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).

[BOOK_1|CHAPTER_3 ^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.

* This law is in striking contrast with the principle of private happiness which some make the supreme principle of morality. This would be expressed thus: Love thyself above everything, and God and thy neighbour for thine own sake.

[BOOK_1|CHAPTER_3 ^paragraph 25]

This reflection is intended not so much to clear up the evangelical command just cited, in order to prevent religious fanaticism in regard to love of God, but to define accurately the moral disposition with regard directly to our duties towards men, and to check, or if possible prevent, a merely moral fanaticism which infects many persons. The stage of morality on which man (and, as far as we can see, every rational creature) stands is respect for the moral law. The disposition that he ought to have in obeying this is to obey it from duty, not from spontaneous inclination, or from an endeavour taken up from liking and unbidden; and this proper moral condition in which he can always be is virtue, that is, moral disposition militant, and not holiness in the fancied possession of a perfect purity of the disposition of the will. It is nothing but moral fanaticism and exaggerated self-conceit that is infused into the mind by exhortation to actions as noble, sublime, and magnanimous, by which men are led into the delusion that it is not duty, that is, respect for the law, whose yoke (an easy yoke indeed, because reason itself imposes it on us) they must bear, whether they like it or not, that constitutes the determining principle of their actions, and which always humbles them while they obey it; fancying that those actions are expected from them, not from duty, but as pure merit. For not only would they, in imitating such deeds from such a principle, not have fulfilled the spirit of the law in the least, which consists not in the legality of the action (without regard to principle), but in the subjection of the mind to the law; not only do they make the motives pathological (seated in sympathy or self-love), not moral (in the law), but they produce in this way a vain, high-flying, fantastic way of thinking, flattering themselves with a spontaneous goodness of heart that needs neither spur nor bridle, for which no command is needed, and thereby forgetting their obligation, which they ought to think of rather than merit. Indeed actions of others which are done with great sacrifice, and merely for the sake of duty, may be praised as noble and sublime, but only so far as there are traces which suggest that they were done wholly out of respect for duty and not from excited feelings. If these, however, are set before anyone as examples to be imitated, respect for duty (which is the only true moral feeling) must be employed as the motive—this severe holy precept which never allows our vain self-love to dally with pathological impulses (however analogous they may be to morality), and to take a pride in meritorious worth. Now if we search we shall find for all actions that are worthy of praise a law of duty which commands, and does not leave us to choose what may be agreeable to our inclinations. This is the only way of representing things that can give a moral training to the soul, because it alone is capable of solid and accurately defined principles.

If fanaticism in its most general sense is a deliberate over stepping of the limits of human reason, then moral fanaticism is such an over stepping of the bounds that practical pure reason sets to mankind, in that it forbids us to place the subjective determining principle of correct actions, that is, their moral motive, in anything but the law itself, or to place the disposition which is thereby brought into the maxims in anything but respect for this law, and hence commands us to take as the supreme vital principle of all morality in men the thought of duty, which strikes down all arrogance as well as vain self-love.

If this is so, it is not only writers of romance or sentimental educators (although they may be zealous opponents of sentimentalism), but sometimes even philosophers, nay, even the severest of all, the Stoics, that have brought in moral fanaticism instead of a sober but wise moral discipline, although the fanaticism of the latter was more heroic, that of the former of an insipid, effeminate character; and we may, without hypocrisy, say of the moral teaching of the Gospel, that it first, by the purity of its moral principle, and at the same time by its suitability to the limitations of finite beings, brought all the good conduct of men under the discipline of a duty plainly set before their eyes, which does not permit them to indulge in dreams of imaginary moral perfections; and that it also set the bounds of humility (that is, self-knowledge) to self-conceit as well as to self-love, both which are ready to mistake their limits.

Duty! Thou sublime and mighty name that dost embrace nothing charming or insinuating, but requirest submission, and yet seekest not to move the will by threatening aught that would arouse natural aversion or terror, but merely holdest forth a law which of itself finds entrance into the mind, and yet gains reluctant reverence (though not always obedience), a law before which all inclinations are dumb, even though they secretly counter-work it; what origin is there worthy of thee, and where is to be found the root of thy noble descent which proudly rejects all kindred with the inclinations; a root to be derived from which is the indispensable condition of the only worth which men can give themselves?

[BOOK_1|CHAPTER_3 ^paragraph 30]

It can be nothing less than a power which elevates man above himself (as a part of the world of sense), a power which connects him with an order of things that only the understanding can conceive, with a world which at the same time commands the whole sensible world, and with it the empirically determinable existence of man in time, as well as the sum total of all ends (which totality alone suits such unconditional practical laws as the moral). This power is nothing but personality, that is, freedom and independence on the mechanism of nature, yet, regarded also as a faculty of a being which is subject to special laws, namely, pure practical laws given by its own reason; so that the person as belonging to the sensible world is subject to his own personality as belonging to the intelligible [supersensible] world. It is then not to be wondered at that man, as belonging to both worlds, must regard his own nature in reference to its second and highest characteristic only with reverence, and its laws with the highest respect.

On this origin are founded many expressions which designate the worth of objects according to moral ideas. The moral law is holy (inviolable). Man is indeed unholy enough, but he must regard humanity in his own person as holy. In all creation every thing one chooses and over which one has any power, may be used merely as means; man alone, and with him every rational creature, is an end in himself. By virtue of the autonomy of his freedom he is the subject of the moral law, which is holy. just for this reason every will, even every person's own individual will, in relation to itself, is restricted to the condition of agreement with the autonomy of the rational being, that is to say, that it is not to be subject to any purpose which cannot accord with a law which might arise from the will of the passive subject himself; the latter is, therefore, never to be employed merely as means, but as itself also, concurrently, an end. We justly attribute this condition even to the Divine will, with regard to the rational beings in the world, which are His creatures, since it rests on their personality, by which alone they are ends in themselves.

This respect-inspiring idea of personality which sets before our eyes the sublimity of our nature (in its higher aspect), while at the same time it shows us the want of accord of our conduct with it and thereby strikes down self-conceit, is even natural to the commonest reason and easily observed. Has not every even moderately honourable man sometimes found that, where by an otherwise inoffensive lie he might either have withdrawn himself from an unpleasant business, or even have procured some advantages for a loved and well-deserving friend, he has avoided it solely lest he should despise himself secretly in his own eyes? When an upright man is in the greatest distress, which he might have avoided if he could only have disregarded duty, is he not sustained by the consciousness that he has maintained humanity in its proper dignity in his own person and honoured it, that he has no reason to be ashamed of himself in his own sight, or to dread the inward glance of self-examination? This consolation is not happiness, it is not even the smallest part of it, for no one would wish to have occasion for it, or would, perhaps, even desire a life in such circumstances. But he lives, and he cannot endure that he should be in his own eyes unworthy of life. This inward peace is therefore merely negative as regards what can make life pleasant; it is, in fact, only the escaping the danger of sinking in personal worth, after everything else that is valuable has been lost. It is the effect of a respect for something quite different from life, something in comparison and contrast with which life with all its enjoyment has no value. He still lives only because it is his duty, not because he finds anything pleasant in life.

Such is the nature of the true motive of pure practical reason; it is no other than the pure moral law itself, inasmuch as it makes us conscious of the sublimity of our own supersensible existence and subjectively produces respect for their higher nature in men who are also conscious of their sensible existence and of the consequent dependence of their pathologically very susceptible nature. Now with this motive may be combined so many charms and satisfactions of life that even on this account alone the most prudent choice of a rational Epicurean reflecting on the greatest advantage of life would declare itself on the side of moral conduct, and it may even be advisable to join this prospect of a cheerful enjoyment of life with that supreme motive which is already sufficient of itself; but only as a counterpoise to the attractions which vice does not fail to exhibit on the opposite side, and not so as, even in the smallest degree, to place in this the proper moving power when duty is in question. For that would be just the same as to wish to taint the purity of the moral disposition in its source. The majesty of duty has nothing to do with enjoyment of life; it has its special law and its special tribunal, and though the two should be never so well shaken together to be given well mixed, like medicine, to the sick soul, yet they will soon separate of themselves; and if they do not, the former will not act; and although physical life might gain somewhat in force, the moral life would fade away irrecoverably.

[BOOK_1|CHAPTER_3 ^paragraph 35]

Critical Examination of the Analytic of Pure Practical Reason.

By the critical examination of a science, or of a portion of it, which constitutes a system by itself, I understand the inquiry and proof why it must have this and no other systematic form, when we compare it with another system which is based on a similar faculty of knowledge. Now practical and speculative reason are based on the same faculty, so far as both are pure reason. Therefore the difference in their systematic form must be determined by the comparison of both, and the ground of this must be assigned.

The Analytic of pure theoretic reason had to do with the knowledge of such objects as may have been given to the understanding, and was obliged therefore to begin from intuition and consequently (as this is always sensible) from sensibility; and only after that could advance to concepts (of the objects of this intuition), and could only end with principles after both these had preceded. On the contrary, since practical reason has not to do with objects so as to know them, but with its own faculty of realizing them (in accordance with the knowledge of them), that is, with a will which is a causality, inasmuch as reason contains its determining principle; since, consequently, it has not to furnish an object of intuition, but as practical reason has to furnish only a law (because the notion of causality always implies the reference to a law which determines the existence of the many in relation to one another); hence a critical examination of the Analytic of reason, if this is to be practical reason (and this is properly the problem), must begin with the possibility of practical principles a priori. Only after that can it proceed to concepts of the objects of a practical reason, namely, those of absolute good and evil, in order to assign them in accordance with those principles (for prior to those principles they cannot possibly be given as good and evil by any faculty of knowledge), and only then could the section be concluded with the last chapter, that, namely, which treats of the relation of the pure practical reason to the sensibility and of its necessary influence thereon, which is a priori cognisable, that is, of the moral sentiment. Thus the Analytic of the practical pure reason has the whole extent of the conditions of its use in common with the theoretical, but in reverse order. The Analytic of pure theoretic reason was divided into transcendental Aesthetic and transcendental Logic, that of the practical reversely into Logic and Aesthetic of pure practical reason (if I may, for the sake of analogy merely, use these designations, which are not quite suitable). This logic again was there divided into the Analytic of concepts and that of principles: here into that of principles and concepts. The Aesthetic also had in the former case two parts, on account of the two kinds of sensible intuition; here the sensibility is not considered as a capacity of intuition at all, but merely as feeling (which can be a subjective ground of desire), and in regard to it pure practical reason admits no further division.

It is also easy to see the reason why this division into two parts with its subdivision was not actually adopted here (as one might have been induced to attempt by the example of the former critique). For since it is pure reason that is here considered in its practical use, and consequently as proceeding from a priori principles, and not from empirical principles of determination, hence the division of the analytic of pure practical reason must resemble that of a syllogism; namely, proceeding from the universal in the major premiss (the moral principle), through a minor premiss containing a subsumption of possible actions (as good or evil) under the former, to the conclusion, namely, the subjective determination of the will (an interest in the possible practical good, and in the maxim founded on it). He who has been able to convince himself of the truth of the positions occurring in the Analytic will take pleasure in such comparisons; for they justly suggest the expectation that we may perhaps some day be able to discern the unity of the whole faculty of reason (theoretical as well as practical) and be able to derive all from one principle, which, is what human reason inevitably demands, as it finds complete satisfaction only in a perfectly systematic unity of its knowledge.

[BOOK_1|CHAPTER_3 ^paragraph 40]

If now we consider also the contents of the knowledge that we can have of a pure practical reason, and by means of it, as shown by the Analytic, we find, along with a remarkable analogy between it and the theoretical, no less remarkable differences. As regards the theoretical, the faculty of a pure rational cognition a priori could be easily and evidently proved by examples from sciences (in which, as they put their principles to the test in so many ways by methodical use, there is not so much reason as in common knowledge to fear a secret mixture of empirical principles of cognition). But, that pure reason without the admixture of any empirical principle is practical of itself, this could only be shown from the commonest practical use of reason, by verifying the fact, that every man's natural reason acknowledges the supreme practical principle as the supreme law of his will—a law completely a priori and not depending on any sensible data. It was necessary first to establish and verify the purity of its origin, even in the judgement of this common reason, before science could take it in hand to make use of it, as a fact, that is, prior to all disputation about its possibility, and all the consequences that may be drawn from it. But this circumstance may be readily explained from what has just been said; because practical pure reason must necessarily begin with principles, which therefore must be the first data, the foundation of all science, and cannot be derived from it. It was possible to effect this verification of moral principles as principles of a pure reason quite well, and with sufficient certainty, by a single appeal to the judgement of common sense, for this reason, that anything empirical which might slip into our maxims as a determining principle of the will can be detected at once by the feeling of pleasure or pain which necessarily attaches to it as exciting desire; whereas pure practical reason positively refuses to admit this feeling into its principle as a condition. The heterogeneity of the determining principles (the empirical and rational) is clearly detected by this resistance of a practically legislating reason against every admixture of inclination, and by a peculiar kind of sentiment, which, however, does not precede the legislation of the practical reason, but, on the contrary, is produced by this as a constraint, namely, by the feeling of a respect such as no man has for inclinations of whatever kind but for the law only; and it is detected in so marked and prominent a manner that even the most uninstructed cannot fail to see at once in an example presented to him, that empirical principles of volition may indeed urge him to follow their attractions, but that he can never be expected to obey anything but the pure practical law of reason alone.

The distinction between the doctrine of happiness and the doctrine of morality, in the former of which empirical principles constitute the entire foundation, while in the second they do not form the smallest part of it, is the first and most important office of the Analytic of pure practical reason; and it must proceed in it with as much exactness and, so to speak, scrupulousness, as any geometer in his work. The philosopher, however, has greater difficulties to contend with here (as always in rational cognition by means of concepts merely without construction), because he cannot take any intuition as a foundation (for a pure noumenon). He has, however, this advantage that, like the chemist, he can at any time make an experiment with every man's practical reason for the purpose of distinguishing the moral (pure) principle of determination from the empirical; namely, by adding the moral law (as a determining principle) to the empirically affected will (e.g., that of the man who would be ready to lie because he can gain something thereby). It is as if the analyst added alkali to a solution of lime in hydrochloric acid, the acid at once forsakes the lime, combines with the alkali, and the lime is precipitated. just in the same way, if to a man who is otherwise honest (or who for this occasion places himself only in thought in the position of an honest man), we present the moral law by which he recognises the worthlessness of the liar, his practical reason (in forming a judgement of what ought to be done) at once forsakes the advantage, combines with that which maintains in him respect for his own person (truthfulness), and the advantage after it has been separated and washed from every particle of reason (which is altogether on the side of duty) is easily weighed by everyone, so that it can enter into combination with reason in other cases, only not where it could be opposed to the moral law, which reason never forsakes, but most closely unites itself with.

But it does not follow that this distinction between the principle of happiness and that of morality is an opposition between them, and pure practical reason does not require that we should renounce all claim to happiness, but only that the moment duty is in question we should take no account of happiness. It may even in certain respects be a duty to provide for happiness; partly, because (including skill, wealth, riches) it contains means for the fulfilment of our duty; partly, because the absence of it (e.g., poverty) implies temptations to transgress our duty. But it can never be an immediate duty to promote our happiness, still less can it be the principle of all duty. Now, as all determining principles of the will, except the law of pure practical reason alone (the moral law), are all empirical and, therefore, as such, belong to the principle of happiness, they must all be kept apart from the supreme principle of morality and never be incorporated with it as a condition; since this would be to destroy all moral worth just as much as any empirical admixture with geometrical principles would destroy the certainty of mathematical evidence, which in Plato's opinion is the most excellent thing in mathematics, even surpassing their utility.

Instead, however, of the deduction of the supreme principle of pure practical reason, that is, the explanation of the possibility of such a knowledge a priori, the utmost we were able to do was to show that if we saw the possibility of the freedom of an efficient cause, we should also see not merely the possibility, but even the necessity, of the moral law as the supreme practical law of rational beings, to whom we attribute freedom of causality of their will; because both concepts are so inseparably united that we might define practical freedom as independence of the will on anything but the moral law. But we cannot perceive the possibility of the freedom of an efficient cause, especially in the world of sense; we are fortunate if only we can be sufficiently assured that there is no proof of its impossibility, and are now, by the moral law which postulates it, compelled and therefore authorized to assume it. However, there are still many who think that they can explain this freedom on empirical principles, like any other physical faculty, and treat it as a psychological property, the explanation of which only requires a more exact study of the nature of the soul and of the motives of the will, and not as a transcendental predicate of the causality of a being that belongs to the world of sense (which is really the point). They thus deprive us of the grand revelation which we obtain through practical reason by means of the moral law, the revelation, namely, of a supersensible world by the realization of the otherwise transcendent concept of freedom, and by this deprive us also of the moral law itself, which admits no empirical principle of determination. Therefore it will be necessary to add something here as a protection against this delusion and to exhibit empiricism in its naked superficiality.

The notion of causality as physical necessity, in opposition to the same notion as freedom, concerns only the existence of things so far as it is determinable in time, and, consequently, as phenomena, in opposition to their causality as things in themselves. Now if we take the attributes of existence of things in time for attributes of things in themselves (which is the common view), then it is impossible to reconcile the necessity of the causal relation with freedom; they are contradictory. For from the former it follows that every event, and consequently every action that takes place at a certain point of time, is a necessary result of what existed in time preceding. Now as time past is no longer in my power, hence every action that I perform must be the necessary result of certain determining grounds which are not in my power, that is, at the moment in which I am acting I am never free. Nay, even if I assume that my whole existence is independent on any foreign cause (for instance, God), so that the determining principles of my causality, and even of my whole existence, were not outside myself, yet this would not in the least transform that physical necessity into freedom. For at every moment of time I am still under the necessity of being determined to action by that which is not in my power, and the series of events infinite a parte priori, which I only continue according to a pre-determined order and could never begin of myself, would be a continuous physical chain, and therefore my causality would never be freedom.

[BOOK_1|CHAPTER_3 ^paragraph 45]

If, then, we would attribute freedom to a being whose existence is determined in time, we cannot except him from the law of necessity as to all events in his existence and, consequently, as to his actions also; for that would be to hand him over to blind chance. Now as this law inevitably applies to all the causality of things, so far as their existence is determinable in time, it follows that if this were the mode in which we had also to conceive the existence of these things in themselves, freedom must be rejected as a vain and impossible conception. Consequently, if we would still save it, no other way remains but to consider that the existence of a thing, so far as it is determinable in time, and therefore its causality, according to the law of physical necessity, belong to appearance, and to attribute freedom to the same being as a thing in itself. This is certainly inevitable, if we would retain both these contradictory concepts together; but in application, when we try to explain their combination in one and the same action, great difficulties present themselves which seem to render such a combination impracticable.

When I say of a man who commits a theft that, by the law of causality, this deed is a necessary result of the determining causes in preceding time, then it was impossible that it could not have happened; how then can the judgement, according to the moral law, make any change, and suppose that it could have been omitted, because the law says that it ought to have been omitted; that is, how can a man be called quite free at the same moment, and with respect to the same action in which he is subject to an inevitable physical necessity? Some try to evade this by saying that the causes that determine his causality are of such a kind as to agree with a comparative notion of freedom. According to this, that is sometimes called a free effect, the determining physical cause of which lies within the acting thing itself, e.g., that which a projectile performs when it is in free motion, in which case we use the word freedom, because while it is in flight it is not urged by anything external; or as we call the motion of a clock a free motion, because it moves its hands itself, which therefore do not require to be pushed by external force; so although the actions of man are necessarily determined by causes which precede in time, we yet call them free, because these causes are ideas produced by our own faculties, whereby desires are evoked on occasion of circumstances, and hence actions are wrought according to our own pleasure. This is a wretched subterfuge with which some persons still let themselves be put off, and so think they have solved, with a petty word—jugglery, that difficult problem, at the solution of which centuries have laboured in vain, and which can therefore scarcely be found so completely on the surface. In fact, in the question about the freedom which must be the foundation of all moral laws and the consequent responsibility, it does not matter whether the principles which necessarily determine causality by a physical law reside within the subject or without him, or in the former case whether these principles are instinctive or are conceived by reason, if, as is admitted by these men themselves, these determining ideas have the ground of their existence in time and in the antecedent state, and this again in an antecedent, etc. Then it matters not that these are internal; it matters not that they have a psychological and not a mechanical causality, that is, produce actions by means of ideas and not by bodily movements; they are still determining principles of the causality of a being whose existence is determinable in time, and therefore under the necessitation of conditions of past time, which therefore, when the subject has to act, are no longer in his power. This may imply psychological freedom (if we choose to apply this term to a merely internal chain of ideas in the mind), but it involves physical necessity and, therefore, leaves no room for transcendental freedom, which must be conceived as independence on everything empirical, and, consequently, on nature generally, whether it is an object of the internal sense considered in time only, or of the external in time and space. Without this freedom (in the latter and true sense), which alone is practical a priori, no moral law and no moral imputation are possible. just for this reason the necessity of events in time, according to the physical law of causality, may be called the mechanism of nature, although we do not mean by this that things which are subject to it must be really material machines. We look here only to the necessity of the connection of events in a time-series as it is developed according to the physical law, whether the subject in which this development takes place is called automaton materiale when the mechanical being is moved by matter, or with Leibnitz spirituale when it is impelled by ideas; and if the freedom of our will were no other than the latter (say the psychological and comparative, not also transcendental, that is, absolute), then it would at bottom be nothing better than the freedom of a turnspit, which, when once it is wound up, accomplishes its motions of itself.

Now, in order to remove in the supposed case the apparent contradiction between freedom and the mechanism of nature in one and the same action, we must remember what was said in the Critique of Pure Reason, or what follows therefrom; viz., that the necessity of nature, which cannot co-exist with the freedom of the subject, appertains only to the attributes of the thing that is subject to time-conditions, consequently only to those of the acting subject as a phenomenon; that therefore in this respect the determining principles of every action of the same reside in what belongs to past time and is no longer in his power (in which must be included his own past actions and the character that these may determine for him in his own eyes as a phenomenon). But the very same subject, being on the other side conscious of himself as a thing in himself, considers his existence also in so far as it is not subject to time-conditions, and regards himself as only determinable by laws which he gives himself through reason; and in this his existence nothing is antecedent to the determination of his will, but every action, and in general every modification of his existence, varying according to his internal sense, even the whole series of his existence as a sensible being is in the consciousness of his supersensible existence nothing but the result, and never to be regarded as the determining principle, of his causality as a noumenon. In this view now the rational being can justly say of every unlawful action that he performs, that he could very well have left it undone; although as appearance it is sufficiently determined in the past, and in this respect is absolutely necessary; for it, with all the past which determines it, belongs to the one single phenomenon of his character which he makes for himself, in consequence of which he imputes the causality of those appearances to himself as a cause independent of sensibility.

With this agree perfectly the judicial sentences of that wonderful faculty in us which we call conscience. A man may use as much art as he likes in order to paint to himself an unlawful act, that he remembers, as an unintentional error, a mere oversight, such as one can never altogether avoid, and therefore as something in which he was carried away by the stream of physical necessity, and thus to make himself out innocent, yet he finds that the advocate who speaks in his favour can by no means silence the accuser within, if only he is conscious that at the time when he did this wrong he was in his senses, that is, in possession of his freedom; and, nevertheless, he accounts for his error from some bad habits, which by gradual neglect of attention he has allowed to grow upon him to such a degree that he can regard his error as its natural consequence, although this cannot protect him from the blame and reproach which he casts upon himself. This is also the ground of repentance for a long past action at every recollection of it; a painful feeling produced by the moral sentiment, and which is practically void in so far as it cannot serve to undo what has been done. (Hence Priestley, as a true and consistent fatalist, declares it absurd, and he deserves to be commended for this candour more than those who, while they maintain the mechanism of the will in fact, and its freedom in words only, yet wish it to be thought that they include it in their system of compromise, although they do not explain the possibility of such moral imputation.) But the pain is quite legitimate, because when the law of our intelligible [supersensible] existence (the moral law) is in question, reason recognizes no distinction of time, and only asks whether the event belongs to me, as my act, and then always morally connects the same feeling with it, whether it has happened just now or long ago. For in reference to the supersensible consciousness of its existence (i.e., freedom) the life of sense is but a single phenomenon, which, inasmuch as it contains merely manifestations of the mental disposition with regard to the moral law (i.e., of the character), must be judged not according to the physical necessity that belongs to it as phenomenon, but according to the absolute spontaneity of freedom. It may therefore be admitted that, if it were possible to have so profound an insight into a man's mental character as shown by internal as well as external actions as to know all its motives, even the smallest, and likewise all the external occasions that can influence them, we could calculate a man's conduct for the future with as great certainty as a lunar or solar eclipse; and nevertheless we may maintain that the man is free. In fact, if we were capable of a further glance, namely, an intellectual intuition of the same subject (which indeed is not granted to us, and instead of it we have only the rational concept), then we should perceive that this whole chain of appearances in regard to all that concerns the moral laws depends on the spontaneity of the subject as a thing in itself, of the determination of which no physical explanation can be given. In default of this intuition, the moral law assures us of this distinction between the relation of our actions as appearance to our sensible nature, and the relation of this sensible nature to the supersensible substratum in us. In this view, which is natural to our reason, though inexplicable, we can also justify some judgements which we passed with all conscientiousness, and which yet at first sight seem quite opposed to all equity. There are cases in which men, even with the same education which has been profitable to others, yet show such early depravity, and so continue to progress in it to years of manhood, that they are thought to be born villains, and their character altogether incapable of improvement; and nevertheless they are judged for what they do or leave undone, they are reproached for their faults as guilty; nay, they themselves (the children) regard these reproaches as well founded, exactly as if in spite of the hopeless natural quality of mind ascribed to them, they remained just as responsible as any other man. This could not happen if we did not suppose that whatever springs from a man's choice (as every action intentionally performed undoubtedly does) has as its foundation a free causality, which from early youth expresses its character in its manifestations (i.e., actions). These, on account of the uniformity of conduct, exhibit a natural connection, which however does not make the vicious quality of the will necessary, but on the contrary, is the consequence of the evil principles voluntarily adopted and unchangeable, which only make it so much the more culpable and deserving of punishment. There still remains a difficulty in the combination of freedom with the mechanism of nature in a being belonging to the world of sense; a difficulty which, even after all the foregoing is admitted, threatens freedom with complete destruction. But with this danger there is also a circumstance that offers hope of an issue still favourable to freedom; namely, that the same difficulty presses much more strongly (in fact as we shall presently see, presses only) on the system that holds the existence determinable in time and space to be the existence of things in themselves; it does not therefore oblige us to give up our capital supposition of the ideality of time as a mere form of sensible intuition, and consequently as a mere manner of representation which is proper to the subject as belonging to the world of sense; and therefore it only requires that this view be reconciled with this idea.

The difficulty is as follows: Even if it is admitted that the supersensible subject can be free with respect to a given action, although, as a subject also belonging to the world of sense, he is under mechanical conditions with respect to the same action, still, as soon as we allow that God as universal first cause is also the cause of the existence of substance (a proposition which can never be given up without at the same time giving up the notion of God as the Being of all beings, and therewith giving up his all sufficiency, on which everything in theology depends), it seems as if we must admit that a man's actions have their determining principle in something which is wholly out of his power—namely, in the causality of a Supreme Being distinct from himself and on whom his own existence and the whole determination of his causality are absolutely dependent. In point of fact, if a man's actions as belonging to his modifications in time were not merely modifications of him as appearance, but as a thing in itself, freedom could not be saved. Man would be a marionette or an automaton, like Vaucanson's, prepared and wound up by the Supreme Artist. Self-consciousness would indeed make him a thinking automaton; but the consciousness of his own spontaneity would be mere delusion if this were mistaken for freedom, and it would deserve this name only in a comparative sense, since, although the proximate determining causes of its motion and a long series of their determining causes are internal, yet the last and highest is found in a foreign hand. Therefore I do not see how those who still insist on regarding time and space as attributes belonging to the existence of things in themselves, can avoid admitting the fatality of actions; or if (like the otherwise acute Mendelssohn) they allow them to be conditions necessarily belonging to the existence of finite and derived beings, but not to that of the infinite Supreme Being, I do not see on what ground they can justify such a distinction, or, indeed, how they can avoid the contradiction that meets them, when they hold that existence in time is an attribute necessarily belonging to finite things in themselves, whereas God is the cause of this existence, but cannot be the cause of time (or space) itself (since this must be presupposed as a necessary a priori condition of the existence of things); and consequently as regards the existence of these things. His causality must be subject to conditions and even to the condition of time; and this would inevitably bring in everything contradictory to the notions of His infinity and independence. On the other hand, it is quite easy for us to draw the distinction between the attribute of the divine existence of being independent on all time-conditions, and that of a being of the world of sense, the distinction being that between the existence of a being in itself and that of a thing in appearance. Hence, if this ideality of time and space is not adopted, nothing remains but Spinozism, in which space and time are essential attributes of the Supreme Being Himself, and the things dependent on Him (ourselves, therefore, included) are not substances, but merely accidents inhering in Him; since, if these things as His effects exist in time only, this being the condition of their existence in themselves, then the actions of these beings must be simply His actions which He performs in some place and time. Thus, Spinozism, in spite of the absurdity of its fundamental idea, argues more consistently than the creation theory can, when beings assumed to be substances, and beings in themselves existing in time, are regarded as effects of a Supreme Cause, and yet as not [belonging] to Him and His action, but as separate substances.

[BOOK_1|CHAPTER_3 ^paragraph 50]

The above-mentioned difficulty is resolved briefly and clearly as follows: If existence in time is a mere sensible mode of representation belonging to thinking beings in the world and consequently does not apply to them as things in themselves, then the creation of these beings is a creation of things in themselves, since the notion of creation does not belong to the sensible form of representation of existence or to causality, but can only be referred to noumena. Consequently, when I say of beings in the world of sense that they are created, I so far regard them as noumena. As it would be a contradiction, therefore, to say that God is a creator of appearances, so also it is a contradiction to say that as creator He is the cause of actions in the world of sense, and therefore as appearances, although He is the cause of the existence of the acting beings (which are noumena). If now it is possible to affirm freedom in spite of the natural mechanism of actions as appearances (by regarding existence in time as something that belongs only to appearances, not to things in themselves), then the circumstance that the acting beings are creatures cannot make the slightest difference, since creation concerns their supersensible and not their sensible existence, and, therefore, cannot be regarded as the determining principle of the appearances. It would be quite different if the beings in the world as things in themselves existed in time, since in that case the creator of substance would be at the same time the author of the whole mechanism of this substance.

Of so great importance is the separation of time (as well as space) from the existence of things in themselves which was effected in the Critique of the Pure Speculative Reason.

It may be said that the solution here proposed involves great difficulty in itself and is scarcely susceptible of a lucid exposition. But is any other solution that has been attempted, or that may be attempted, easier and more intelligible? Rather might we say that the dogmatic teachers of metaphysics have shown more shrewdness than candour in keeping this difficult point out of sight as much as possible, in the hope that if they said nothing about it, probably no one would think of it. If science is to be advanced, all difficulties must be laid open, and we must even search for those that are hidden, for every difficulty calls forth a remedy, which cannot be discovered without science gaining either in extent or in exactness; and thus even obstacles become means of increasing the thoroughness of science. On the other hand, if the difficulties are intentionally concealed, or merely removed by palliatives, then sooner or later they burst out into incurable mischiefs, which bring science to ruin in an absolute scepticism.

Since it is, properly speaking, the notion of freedom alone amongst all the ideas of pure speculative reason that so greatly enlarges our knowledge in the sphere of the supersensible, though only of our practical knowledge, I ask myself why it exclusively possesses so great fertility, whereas the others only designate the vacant space for possible beings of the pure understanding, but are unable by any means to define the concept of them. I presently find that as I cannot think anything without a category, I must first look for a category for the rational idea of freedom with which I am now concerned; and this is the category of causality; and although freedom, a concept of the reason, being a transcendent concept, cannot have any intuition corresponding to it, yet the concept of the understanding—for the synthesis of which the former demands the unconditioned—(namely, the concept of causality) must have a sensible intuition given, by which first its objective reality is assured. Now, the categories are all divided into two classes—the mathematical, which concern the unity of synthesis in the conception of objects, and the dynamical, which refer to the unity of synthesis in the conception of the existence of objects. The former (those of magnitude and quality) always contain a synthesis of the homogeneous, and it is not possible to find in this the unconditioned antecedent to what is given in sensible intuition as conditioned in space and time, as this would itself have to belong to space and time, and therefore be again still conditioned. Whence it resulted in the Dialectic of Pure Theoretic Reason that the opposite methods of attaining the unconditioned and the totality of the conditions were both wrong. The categories of the second class (those of causality and of the necessity of a thing) did not require this homogeneity (of the conditioned and the condition in synthesis), since here what we have to explain is not how the intuition is compounded from a manifold in it, but only how the existence of the conditioned object corresponding to it is added to the existence of the condition (added, namely, in the understanding as connected therewith); and in that case it was allowable to suppose in the supersensible world the unconditioned antecedent to the altogether conditioned in the world of sense (both as regards the causal connection and the contingent existence of things themselves), although this unconditioned remained indeterminate, and to make the synthesis transcendent. Hence, it was found in the Dialectic of the Pure Speculative Reason that the two apparently opposite methods of obtaining for the conditioned the unconditioned were not really contradictory, e.g., in the synthesis of causality to conceive for the conditioned in the series of causes and effects of the sensible world, a causality which has no sensible condition, and that the same action which, as belonging to the world of sense, is always sensibly conditioned, that is, mechanically necessary, yet at the same time may be derived from a causality not sensibly conditioned—being the causality of the acting being as belonging to the supersensible world—and may consequently be conceived as free. Now, the only point in question was to change this may be into is; that is, that we should be able to show in an actual case, as it were by a fact, that certain actions imply such a causality (namely, the intellectual, sensibly unconditioned), whether they are actual or only commanded, that is, objectively necessary in a practical sense. We could not hope to find this connections in actions actually given in experience as events of the sensible world, since causality with freedom must always be sought outside the world of sense in the world of intelligence. But things of sense of sense in the world of intelligence. But things of sense are the only things offered to our perception and observation. Hence, nothing remained but to find an incontestable objective principle of causality which excludes all sensible conditions: that is, a principle in which reason does not appeal further to something else as a determining ground of its causality, but contains this determining ground itself by means of that principle, and in which therefore it is itself as pure reason practical. Now, this principle had not to be searched for or discovered; it had long been in the reason of all men, and incorporated in their nature, and is the principle of morality. Therefore, that unconditioned causality, with the faculty of it, namely, freedom, is no longer merely indefinitely and problematically thought (this speculative reason could prove to be feasible), but is even as regards the law of its causality definitely and assertorially known; and with it the fact that a being (I myself), belonging to the world of sense, belongs also to the supersensible world, this is also positively known, and thus the reality of the supersensible world is established and in practical respects definitely given, and this definiteness, which for theoretical purposes would be transcendent, is for practical purposes immanent. We could not, however, make a similar step as regards the second dynamical idea, namely, that of a necessary being. We could not rise to it from the sensible world without the aid of the first dynamical idea. For if we attempted to do so, we should have ventured to leave at a bound all that is given to us, and to leap to that of which nothing is given us that can help us to effect the connection of such a supersensible being with the world of sense (since the necessary being would have to be known as given outside ourselves). On the other hand, it is now obvious that this connection is quite possible in relation to our own subject, inasmuch as I know myself to be on the one side as an intelligible [supersensible] being determined by the moral law (by means of freedom), and on the other side as acting in the world of sense. It is the concept of freedom alone that enables us to find the unconditioned and intelligible for the conditioned and sensible without going out of ourselves. For it is our own reason that by means of the supreme and unconditional practical law knows that itself and the being that is conscious of this law (our own person) belong to the pure world of understanding, and moreover defines the manner in which, as such, it can be active. In this way it can be understood why in the whole faculty of reason it is the practical reason only that can help us to pass beyond the world of sense and give us knowledge of a supersensible order and connection, which, however, for this very reason cannot be extended further than is necessary for pure practical purposes.

Let me be permitted on this occasion to make one more remark, namely, that every step that we make with pure reason, even in the practical sphere where no attention is paid to subtle speculation, nevertheless accords with all the material points of the Critique of the Theoretical Reason as closely and directly as if each step had been thought out with deliberate purpose to establish this confirmation. Such a thorough agreement, wholly unsought for and quite obvious (as anyone can convince himself, if he will only carry moral inquiries up to their principles), between the most important proposition of practical reason and the often seemingly too subtle and needless remarks of the Critique of the Speculative Reason, occasions surprise and astonishment, and confirms the maxim already recognized and praised by others, namely, that in every scientific inquiry we should pursue our way steadily with all possible exactness and frankness, without caring for any objections that may be raised from outside its sphere, but, as far as we can, to carry out our inquiry truthfully and completely by itself. Frequent observation has convinced me that, when such researches are concluded, that which in one part of them appeared to me very questionable, considered in relation to other extraneous doctrines, when I left this doubtfulness out of sight for a time and only attended to the business in hand until it was completed, at last was unexpectedly found to agree perfectly with what had been discovered separately without the least regard to those doctrines, and without any partiality or prejudice for them. Authors would save themselves many errors and much labour lost (because spent on a delusion) if they could only resolve to go to work with more frankness.

The Critique of Practical Reason by Immanuel Kant. Translated by by Thomas Kingsmill Abbott.