Kitabı oku: «The Critique of Practical Reason», sayfa 3

VII. FUNDAMENTAL LAW OF THE PURE PRACTICAL REASON

Act so that the maxim of thy will can always at the same time hold good as a principle of universal legislation

{BOOK_1|CHAPTER_1 ^paragraph 70}

REMARK

Pure geometry has postulates which are practical propositions, but contain nothing further than the assumption that we can do something if it is required that we should do it, and these are the only geometrical propositions that concern actual existence. They are, then, practical rules under a problematical condition of the will; but here the rule says: We absolutely must proceed in a certain manner. The practical rule is, therefore, unconditional, and hence it is conceived a priori as a categorically practical proposition by which the will is objectively determined absolutely and immediately (by the practical rule itself, which thus is in this case a law); for pure reason practical of itself is here directly legislative. The will is thought as independent on empirical conditions, and, therefore, as pure will determined by the mere form of the law, and this principle of determination is regarded as the supreme condition of all maxims. The thing is strange enough, and has no parallel in all the rest of our practical knowledge. For the a priori thought of a possible universal legislation which is therefore merely problematical, is unconditionally commanded as a law without borrowing anything from experience or from any external will. This, however, is not a precept to do something by which some desired effect can be attained (for then the will would depend on physical conditions), but a rule that determines the will a priori only so far as regards the forms of its maxims; and thus it is at least not impossible to conceive that a law, which only applies to the subjective form of principles, yet serves as a principle of determination by means of the objective form of law in general. We may call the consciousness of this fundamental law a fact of reason, because we cannot reason it out from antecedent data of reason, e.g., the consciousness of freedom (for this is not antecedently given), but it forces itself on us as a synthetic a priori proposition, which is not based on any intuition, either pure or empirical. It would, indeed, be analytical if the freedom of the will were presupposed, but to presuppose freedom as a positive concept would require an intellectual intuition, which cannot here be assumed; however, when we regard this law as given, it must be observed, in order not to fall into any misconception, that it is not an empirical fact, but the sole fact of the pure reason, which thereby announces itself as originally legislative (sic volo, sic jubeo).

COROLLARY

{BOOK_1|CHAPTER_1 ^paragraph 75}

Pure reason is practical of itself alone and gives (to man) a universal law which we call the moral law.

REMARK

{BOOK_1|CHAPTER_1 ^paragraph 80}

The fact just mentioned is undeniable. It is only necessary to analyse the judgement that men pass on the lawfulness of their actions, in order to find that, whatever inclination may say to the contrary, reason, incorruptible and self-constrained, always confronts the maxim of the will in any action with the pure will, that is, with itself, considering itself as a priori practical. Now this principle of morality, just on account of the universality of the legislation which makes it the formal supreme determining principle of the will, without regard to any subjective differences, is declared by the reason to be a law for all rational beings, in so far as they have a will, that is, a power to determine their causality by the conception of rules; and, therefore, so far as they are capable of acting according to principles, and consequently also according to practical a priori principles (for these alone have the necessity that reason requires in a principle). It is, therefore, not limited to men only, but applies to all finite beings that possess reason and will; nay, it even includes the Infinite Being as the supreme intelligence. In the former case, however, the law has the form of an imperative, because in them, as rational beings, we can suppose a pure will, but being creatures affected with wants and physical motives, not a holy will, that is, one which would be incapable of any maxim conflicting with the moral law. In their case, therefore, the moral law is an imperative, which commands categorically, because the law is unconditioned; the relation of such a will to this law is dependence under the name of obligation, which implies a constraint to an action, though only by reason and its objective law; and this action is called duty, because an elective will, subject to pathological affections (though not determined by them, and, therefore, still free), implies a wish that arises from subjective causes and, therefore, may often be opposed to the pure objective determining principle; whence it requires the moral constraint of a resistance of the practical reason, which may be called an internal, but intellectual, compulsion. In the supreme intelligence the elective will is rightly conceived as incapable of any maxim which could not at the same time be objectively a law; and the notion of holiness, which on that account belongs to it, places it, not indeed above all practical laws, but above all practically restrictive laws, and consequently above obligation and duty. This holiness of will is, however, a practical idea, which must necessarily serve as a type to which finite rational beings can only approximate indefinitely, and which the pure moral law, which is itself on this account called holy, constantly and rightly holds before their eyes. The utmost that finite practical reason can effect is to be certain of this indefinite progress of one's maxims and of their steady disposition to advance. This is virtue, and virtue, at least as a naturally acquired faculty, can never be perfect, because assurance in such a case never becomes apodeictic certainty and, when it only amounts to persuasion, is very dangerous.

VIII. THEOREM IV

The autonomy of the will is the sole principle of all moral laws and of all duties which conform to them; on the other hand, heteronomy of the elective will not only cannot be the basis of any obligation, but is, on the contrary, opposed to the principle thereof and to the morality of the will.

{BOOK_1|CHAPTER_1 ^paragraph 85}

In fact the sole principle of morality consists in the independence on all matter of the law (namely, a desired object), and in the determination of the elective will by the mere universal legislative form of which its maxim must be capable. Now this independence is freedom in the negative sense, and this self-legislation of the pure, and therefore practical, reason is freedom in the positive sense. Thus the moral law expresses nothing else than the autonomy of the pure practical reason; that is, freedom; and this is itself the formal condition of all maxims, and on this condition only can they agree with the supreme practical law. If therefore the matter of the volition, which can be nothing else than the object of a desire that is connected with the law, enters into the practical law, as the condition of its possibility, there results heteronomy of the elective will, namely, dependence on the physical law that we should follow some impulse or inclination. In that case the will does not give itself the law, but only the precept how rationally to follow pathological law; and the maxim which, in such a case, never contains the universally legislative form, not only produces no obligation, but is itself opposed to the principle of a pure practical reason and, therefore, also to the moral disposition, even though the resulting action may be conformable to the law.

REMARK

Hence a practical precept, which contains a material (and therefore empirical) condition, must never be reckoned a practical law. For the law of the pure will, which is free, brings the will into a sphere quite different from the empirical; and as the necessity involved in the law is not a physical necessity, it can only consist in the formal conditions of the possibility of a law in general. All the matter of practical rules rests on subjective conditions, which give them only a conditional universality (in case I desire this or that, what I must do in order to obtain it), and they all turn on the principle of private happiness. Now, it is indeed undeniable that every volition must have an object, and therefore a matter; but it does not follow that this is the determining principle and the condition of the maxim; for, if it is so, then this cannot be exhibited in a universally legislative form, since in that case the expectation of the existence of the object would be the determining cause of the choice, and the volition must presuppose the dependence of the faculty of desire on the existence of something; but this dependence can only be sought in empirical conditions and, therefore, can never furnish a foundation for a necessary and universal rule. Thus, the happiness of others may be the object of the will of a rational being. But if it were the determining principle of the maxim, we must assume that we find not only a rational satisfaction in the welfare of others, but also a want such as the sympathetic disposition in some men occasions. But I cannot assume the existence of this want in every rational being (not at all in God). The matter, then, of the maxim may remain, but it must not be the condition of it, else the maxim could not be fit for a law. Hence, the mere form of law, which limits the matter, must also be a reason for adding this matter to the will, not for presupposing it. For example, let the matter be my own happiness. This (rule), if I attribute it to everyone (as, in fact, I may, in the case of every finite being), can become an objective practical law only if I include the happiness of others. Therefore, the law that we should promote the happiness of others does not arise from the assumption that this is an object of everyone's choice, but merely from this, that the form of universality which reason requires as the condition of giving to a maxim of self-love the objective validity of a law is the principle that determines the will. Therefore it was not the object (the happiness of others) that determined the pure will, but it was the form of law only, by which I restricted my maxim, founded on inclination, so as to give it the universality of a law, and thus to adapt it to the practical reason; and it is this restriction alone, and not the addition of an external spring, that can give rise to the notion of the obligation to extend the maxim of my self-love to the happiness of others.

{BOOK_1|CHAPTER_1 ^paragraph 90}

REMARK II

The direct opposite of the principle of morality is, when the principle of private happiness is made the determining principle of the will, and with this is to be reckoned, as I have shown above, everything that places the determining principle which is to serve as a law, anywhere but in the legislative form of the maxim. This contradiction, however, is not merely logical, like that which would arise between rules empirically conditioned, if they were raised to the rank of necessary principles of cognition, but is practical, and would ruin morality altogether were not the voice of reason in reference to the will so clear, so irrepressible, so distinctly audible, even to the commonest men. It can only, indeed, be maintained in the perplexing speculations of the schools, which are bold enough to shut their ears against that heavenly voice, in order to support a theory that costs no trouble.

Suppose that an acquaintance whom you otherwise liked were to attempt to justify himself to you for having borne false witness, first by alleging the, in his view, sacred duty of consulting his own happiness; then by enumerating the advantages which he had gained thereby, pointing out the prudence he had shown in securing himself against detection, even by yourself, to whom he now reveals the secret, only in order that he may be able to deny it at any time; and suppose he were then to affirm, in all seriousness, that he has fulfilled a true human duty; you would either laugh in his face, or shrink back from him with disgust; and yet, if a man has regulated his principles of action solely with a view to his own advantage, you would have nothing whatever to object against this mode of proceeding. Or suppose some one recommends you a man as steward, as a man to whom you can blindly trust all your affairs; and, in order to inspire you with confidence, extols him as a prudent man who thoroughly understands his own interest, and is so indefatigably active that he lets slip no opportunity of advancing it; lastly, lest you should be afraid of finding a vulgar selfishness in him, praises the good taste with which he lives; not seeking his pleasure in money-making, or in coarse wantonness, but in the enlargement of his knowledge, in instructive intercourse with a select circle, and even in relieving the needy; while as to the means (which, of course, derive all their value from the end), he is not particular, and is ready to use other people's money for the purpose as if it were his own, provided only he knows that he can do so safely, and without discovery; you would either believe that the recommender was mocking you, or that he had lost his senses. So sharply and clearly marked are the boundaries of morality and self-love that even the commonest eye cannot fail to distinguish whether a thing belongs to the one or the other. The few remarks that follow may appear superfluous where the truth is so plain, but at least they may serve to give a little more distinctness to the judgement of common sense.

{BOOK_1|CHAPTER_1 ^paragraph 95}

The principle of happiness may, indeed, furnish maxims, but never such as would be competent to be laws of the will, even if universal happiness were made the object. For since the knowledge of this rests on mere empirical data, since every man's judgement on it depends very much on his particular point of view, which is itself moreover very variable, it can supply only general rules, not universal; that is, it can give rules which on the average will most frequently fit, but not rules which must hold good always and necessarily; hence, no practical laws can be founded on it. Just because in this case an object of choice is the foundation of the rule and must therefore precede it, the rule can refer to nothing but what is [felt], and therefore it refers to experience and is founded on it, and then the variety of judgement must be endless. This principle, therefore, does not prescribe the same practical rules to all rational beings, although the rules are all included under a common title, namely, that of happiness. The moral law, however, is conceived as objectively necessary, only because it holds for everyone that has reason and will.

The maxim of self-love (prudence) only advises; the law of morality commands. Now there is a great difference between that which we are advised to do and that to which we are obliged.

The commonest intelligence can easily and without hesitation see what, on the principle of autonomy of the will, requires to be done; but on supposition of heteronomy of the will, it is hard and requires knowledge of the world to see what is to be done. That is to say, what duty is, is plain of itself to everyone; but what is to bring true durable advantage, such as will extend to the whole of one's existence, is always veiled in impenetrable obscurity; and much prudence is required to adapt the practical rule founded on it to the ends of life, even tolerably, by making proper exceptions. But the moral law commands the most punctual obedience from everyone; it must, therefore, not be so difficult to judge what it requires to be done, that the commonest unpractised understanding, even without worldly prudence, should fail to apply it rightly.

It is always in everyone's power to satisfy the categorical command of morality; whereas it is seldom possible, and by no means so to everyone, to satisfy the empirically conditioned precept of happiness, even with regard to a single purpose. The reason is that in the former case there is question only of the maxim, which must be genuine and pure; but in the latter case there is question also of one's capacity and physical power to realize a desired object. A command that everyone should try to make himself happy would be foolish, for one never commands anyone to do what he of himself infallibly wishes to do. We must only command the means, or rather supply them, since he cannot do everything that he wishes. But to command morality under the name of duty is quite rational; for, in the first place, not everyone is willing to obey its precepts if they oppose his inclinations; and as to the means of obeying this law, these need not in this case be taught, for in this respect whatever he wishes to do he can do.

He who has lost at play may be vexed at himself and his folly, but if he is conscious of having cheated at play (although he has gained thereby), he must despise himself as soon as he compares himself with the moral law. This must, therefore, be something different from the principle of private happiness. For a man must have a different criterion when he is compelled to say to himself: "I am a worthless fellow, though I have filled my purse"; and when he approves himself, and says: "I am a prudent man, for I have enriched my treasure."

{BOOK_1|CHAPTER_1 ^paragraph 100}

Finally, there is something further in the idea of our practical reason, which accompanies the transgression of a moral law- namely, its ill desert. Now the notion of punishment, as such, cannot be united with that of becoming a partaker of happiness; for although he who inflicts the punishment may at the same time have the benevolent purpose of directing this punishment to this end, yet it must first be justified in itself as punishment, i.e., as mere harm, so that if it stopped there, and the person punished could get no glimpse of kindness hidden behind this harshness, he must yet admit that justice was done him, and that his reward was perfectly suitable to his conduct. In every punishment, as such, there must first be justice, and this constitutes the essence of the notion. Benevolence may, indeed, be united with it, but the man who has deserved punishment has not the least reason to reckon upon this. Punishment, then, is a physical evil, which, though it be not connected with moral evil as a natural consequence, ought to be connected with it as a consequence by the principles of a moral legislation. Now, if every crime, even without regarding the physical consequence with respect to the actor, is in itself punishable, that is, forfeits happiness (at least partially), it is obviously absurd to say that the crime consisted just in this, that he has drawn punishment on himself, thereby injuring his private happiness (which, on the principle of self-love, must be the proper notion of all crime). According to this view, the punishment would be the reason for calling anything a crime, and justice would, on the contrary, consist in omitting all punishment, and even preventing that which naturally follows; for, if this were done, there would no longer be any evil in the action, since the harm which otherwise followed it, and on account of which alone the action was called evil, would now be prevented. To look, however, on all rewards and punishments as merely the machinery in the hand of a higher power, which is to serve only to set rational creatures striving after their final end (happiness), this is to reduce the will to a mechanism destructive of freedom; this is so evident that it need not detain us.

More refined, though equally false, is the theory of those who suppose a certain special moral sense, which sense and not reason determines the moral law, and in consequence of which the consciousness of virtue is supposed to be directly connected with contentment and pleasure; that of vice, with mental dissatisfaction and pain; thus reducing the whole to the desire of private happiness. Without repeating what has been said above, I will here only remark the fallacy they fall into. In order to imagine the vicious man as tormented with mental dissatisfaction by the consciousness of his transgressions, they must first represent him as in the main basis of his character, at least in some degree, morally good; just as he who is pleased with the consciousness of right conduct must be conceived as already virtuous. The notion of morality and duty must, therefore, have preceded any regard to this satisfaction, and cannot be derived from it. A man must first appreciate the importance of what we call duty, the authority of the moral law, and the immediate dignity which the following of it gives to the person in his own eyes, in order to feel that satisfaction in the consciousness of his conformity to it and the bitter remorse that accompanies the consciousness of its transgression. It is, therefore, impossible to feel this satisfaction or dissatisfaction prior to the knowledge of obligation, or to make it the basis of the latter. A man must be at least half honest in order even to be able to form a conception of these feelings. I do not deny that as the human will is, by virtue of liberty, capable of being immediately determined by the moral law, so frequent practice in accordance with this principle of determination can, at least, produce subjectively a feeling of satisfaction; on the contrary, it is a duty to establish and to cultivate this, which alone deserves to be called properly the moral feeling; but the notion of duty cannot be derived from it, else we should have to suppose a feeling for the law as such, and thus make that an object of sensation which can only be thought by the reason; and this, if it is not to be a flat contradiction, would destroy all notion of duty and put in its place a mere mechanical play of refined inclinations sometimes contending with the coarser.

If now we compare our formal supreme principle of pure practical reason (that of autonomy of the will) with all previous material principles of morality, we can exhibit them all in a table in which all possible cases are exhausted, except the one formal principle; and thus we can show visibly that it is vain to look for any other principle than that now proposed. In fact all possible principles of determination of the will are either merely subjective, and therefore empirical, or are also objective and rational; and both are either external or internal.

Practical Material Principles of Determination taken as the Foundation of Morality, are:

{BOOK_1|CHAPTER_1 ^paragraph 105}

SUBJECTIVE

EXTERNAL INTERNAL

Education Physical feeling

{BOOK_1|CHAPTER_1 ^paragraph 110}

(Montaigne) (Epicurus)

The civil Moral feeling

Constitution (Hutcheson)

(Mandeville)

{BOOK_1|CHAPTER_1 ^paragraph 115}

OBJECTIVE

INTERNAL EXTERNAL

Perfection Will of God

(Wolf and the (Crusius and other {BOOK_1|CHAPTER_1 ^paragraph 120} Stoics) theological Moralists)

Those of the upper table are all empirical and evidently incapable of furnishing the universal principle of morality; but those in the lower table are based on reason (for perfection as a quality of things, and the highest perfection conceived as substance, that is, God, can only be thought by means of rational concepts). But the former notion, namely, that of perfection, may either be taken in a theoretic signification, and then it means nothing but the completeness of each thing in its own kind (transcendental), or that of a thing merely as a thing (metaphysical); and with that we are not concerned here. But the notion of perfection in a practical sense is the fitness or sufficiency of a thing for all sorts of purposes. This perfection, as a quality of man and consequently internal, is nothing but talent and, what strengthens or completes this, skill. Supreme perfection conceived as substance, that is God, and consequently external (considered practically), is the sufficiency of this being for all ends. Ends then must first be given, relatively to which only can the notion of perfection (whether internal in ourselves or external in God) be the determining principle of the will. But an end- being an object which must precede the determination of the will by a practical rule and contain the ground of the possibility of this determination, and therefore contain also the matter of the will, taken as its determining principle- such an end is always empirical and, therefore, may serve for the Epicurean principle of the happiness theory, but not for the pure rational principle of morality and duty. Thus, talents and the improvement of them, because they contribute to the advantages of life; or the will of God, if agreement with it be taken as the object of the will, without any antecedent independent practical principle, can be motives only by reason of the happiness expected therefrom. Hence it follows, first, that all the principles here stated are material; secondly, that they include all possible material principles; and, finally, the conclusion, that since material principles are quite incapable of furnishing the supreme moral law (as has been shown), the formal practical principle of the pure reason (according to which the mere form of a universal legislation must constitute the supreme and immediate determining principle of the will) is the only one possible which is adequate to furnish categorical imperatives, that is, practical laws (which make actions a duty), and in general to serve as the principle of morality, both in criticizing conduct and also in its application to the human will to determine it.

I. Of the Deduction of the Fundamental Principles of Pure Practical Reason.

{BOOK_1|CHAPTER_1 ^paragraph 125}

This Analytic shows that pure reason can be practical, that is, can of itself determine the will independently of anything empirical; and this it proves by a fact in which pure reason in us proves itself actually practical, namely, the autonomy shown in the fundamental principle of morality, by which reason determines the will to action.

It shows at the same time that this fact is inseparably connected with the consciousness of freedom of the will, nay, is identical with it; and by this the will of a rational being, although as belonging to the world of sense it recognizes itself as necessarily subject to the laws of causality like other efficient causes; yet, at the same time, on another side, namely, as a being in itself, is conscious of existing in and being determined by an intelligible order of things; conscious not by virtue of a special intuition of itself, but by virtue of certain dynamical laws which determine its causality in the sensible world; for it has been elsewhere proved that if freedom is predicated of us, it transports us into an intelligible order of things.

Now, if we compare with this the analytical part of the critique of pure speculative reason, we shall see a remarkable contrast. There it was not fundamental principles, but pure, sensible intuition (space and time), that was the first datum that made a priori knowledge possible, though only of objects of the senses. Synthetical principles could not be derived from mere concepts without intuition; on the contrary, they could only exist with reference to this intuition, and therefore to objects of possible experience, since it is the concepts of the understanding, united with this intuition, which alone make that knowledge possible which we call experience. Beyond objects of experience, and therefore with regard to things as noumena, all positive knowledge was rightly disclaimed for speculative reason. This reason, however, went so far as to establish with certainty the concept of noumena; that is, the possibility, nay, the necessity, of thinking them; for example, it showed against all objections that the supposition of freedom, negatively considered, was quite consistent with those principles and limitations of pure theoretic reason. But it could not give us any definite enlargement of our knowledge with respect to such objects, but, on the contrary, cut off all view of them altogether.

On the other hand, the moral law, although it gives no view, yet gives us a fact absolutely inexplicable from any data of the sensible world, and the whole compass of our theoretical use of reason, a fact which points to a pure world of the understanding, nay, even defines it positively and enables us to know something of it, namely, a law.

{BOOK_1|CHAPTER_1 ^paragraph 130}

This law (as far as rational beings are concerned) gives to the world of sense, which is a sensible system of nature, the form of a world of the understanding, that is, of a supersensible system of nature, without interfering with its mechanism. Now, a system of nature, in the most general sense, is the existence of things under laws. The sensible nature of rational beings in general is their existence under laws empirically conditioned, which, from the point of view of reason, is heteronomy. The supersensible nature of the same beings, on the other hand, is their existence according to laws which are independent of every empirical condition and, therefore, belong to the autonomy of pure reason. And, since the laws by which the existence of things depends on cognition are practical, supersensible nature, so far as we can form any notion of it, is nothing else than a system of nature under the autonomy of pure practical reason. Now, the law of this autonomy is the moral law, which, therefore, is the fundamental law of a supersensible nature, and of a pure world of understanding, whose counterpart must exist in the world of sense, but without interfering with its laws. We might call the former the archetypal world (natura archetypa), which we only know in the reason; and the latter the ectypal world (natura ectypa), because it contains the possible effect of the idea of the former which is the determining principle of the will. For the moral law, in fact, transfers us ideally into a system in which pure reason, if it were accompanied with adequate physical power, would produce the summum bonum, and it determines our will to give the sensible world the form of a system of rational beings.