the+critique+of+practical+reason-第16部分

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at　the　same　time　assign　to　us　this　object　as　the　sole　determining
principle　of　the　will。　Now；　since　this　concept　had　not　any　practical　a
priori　law　for　its　standard；　the　criterion　of　good　or　evil　could　not
be　placed　in　anything　but　the　agreement　of　the　object　with　our　feeling
of　pleasure　or　pain；　and　the　use　of　reason　could　only　consist　in
determining　in　the　first　place　this　pleasure　or　pain　in　connexion　with
all　the　sensations　of　my　existence；　and　in　the　second　place　the
means　of　securing　to　myself　the　object　of　the　pleasure。　Now；　as
experience　alone　can　decide　what　conforms　to　the　feeling　of
pleasure；　and　by　hypothesis　the　practical　law　is　to　be　based　on　this
as　a　condition；　it　follows　that　the　possibility　of　a　priori
practical　laws　would　be　at　once　excluded；　because　it　was　imagined　to
be　necessary　first　of　all　to　find　an　object　the　concept　of　which；　as　a
good；　should　constitute　the　universal　though　empirical　principle　of
determination　of　the　will。　But　what　it　was　necessary　to　inquire
first　of　all　was　whether　there　is　not　an　a　priori　determining
principle　of　the　will　（and　this　could　never　be　found　anywhere　but　in　a
pure　practical　law；　in　so　far　as　this　law　prescribes　to　maxims
merely　their　form　without　regard　to　an　object）。　Since；　however；　we
laid　the　foundation　of　all　practical　law　in　an　object　determined　by
our　conceptions　of　good　and　evil；　whereas　without　a　previous　law
that　object　could　not　be　conceived　by　empirical　concepts；　we　have
deprived　ourselves　beforehand　of　the　possibility　of　even　conceiving
a　pure　practical　law。　On　the　other　hand；　if　we　had　first
investigated　the　latter　analytically；　we　should　have　found　that　it
is　not　the　concept　of　good　as　an　object　that　determines　the　moral
law　and　makes　it　possible；　but　that；　on　the　contrary；　it　is　the
moral　law　that　first　determines　the　concept　of　good　and　makes　it
possible；　so　far　as　it　deserves　the　name　of　good　absolutely。
　　This　remark；　which　only　concerns　the　method　of　ultimate　ethical
inquiries；　is　of　importance。　It　explains　at　once　the　occasion　of　all
the　mistakes　of　philosophers　with　respect　to　the　supreme　principle
of　morals。　For　they　sought　for　an　object　of　the　will　which　they
could　make　the　matter　and　principle　of　a　law　（which　consequently　could
not　determine　the　will　directly；　but　by　means　of　that　object
referred　to　the　feeling　of　pleasure　or　pain；　whereas　they　ought
first　to　have　searched　for　a　law　that　would　determine　the　will　a
priori　and　directly；　and　afterwards　determine　the　object　in　accordance
with　the　will）。　Now；　whether　they　placed　this　object　of　pleasure；
which　was　to　supply　the　supreme　conception　of　goodness；　in
happiness；　in　perfection；　in　moral　＇feeling＇；　or　in　the　will　of　God；
their　principle　in　every　case　implied　heteronomy；　and　they　must
inevitably　e　upon　empirical　conditions　of　a　moral　law；　since
their　object；　which　was　to　be　the　immediate　principle　of　the　will；
could　not　be　called　good　or　bad　except　in　its　immediate　relation　to
feeling；　which　is　always　empirical。　It　is　only　a　formal　law…　that
is；　one　which　prescribes　to　reason　nothing　more　than　the　form　of　its
universal　legislation　as　the　supreme　condition　of　its　maxims…　that　can
be　a　priori　a　determining　principle　of　practical　reason。　The
ancients　avowed　this　error　without　concealment　by　directing　all
their　moral　inquiries　to　the　determination　of　the　notion　of　the　summum
bonum；　which　they　intended　afterwards　to　make　the　determining
principle　of　the　will　in　the　moral　law；　whereas　it　is　only　far
later；　when　the　moral　law　has　been　first　established　for　itself；　and
shown　to　be　the　direct　determining　principle　of　the　will；　that　this
object　can　be　presented　to　the　will；　whose　form　is　now　determined　a
priori；　and　this　we　shall　undertake　in　the　Dialectic　of　the　pure
practical　reason。　The　moderns；　with　whom　the　question　of　the　summum
bonum　has　gone　out　of　fashion；　or　at　least　seems　to　have　bee　a
secondary　matter；　hide　the　same　error　under　vague　（expressions　as　in
many　other　cases）。　It　shows　itself；　nevertheless；　in　their　systems；　as
it　always　produces　heteronomy　of　practical　reason；　and　from　this　can
never　be　derived　a　moral　law　giving　universal　mands。
　　Now；　since　the　notions　of　good　and　evil；　as　consequences　of　the　a
priori　determination　of　the　will；　imply　also　a　pure　practical
principle；　and　therefore　a　causality　of　pure　reason；　hence　they　do　not
originally　refer　to　objects　（so　as　to　be；　for　instance；　special
modes　of　the　synthetic　unity　of　the　manifold　of　given　intuitions　in
one　consciousness）　like　the　pure　concepts　of　the　understanding　or
categories　of　reason　in　its　theoretic　employment；　on　the　contrary；
they　presuppose　that　objects　are　given；　but　they　are　all　modes
（modi）　of　a　single　category；　namely；　that　of　causality；　the
determining　principle　of　which　consists　in　the　rational　conception
of　a　law；　which　as　a　law　of　freedom　reason　gives　to　itself；　thereby
a　priori　proving　itself　practical。　However；　as　the　actions　on　the
one　side　e　under　a　law　which　is　not　a　physical　law；　but　a　law　of
freedom；　and　consequently　belong　to　the　conduct　of　beings　in　and
consequently　the　consequently　belong　to　the　beings　in　the　world　of
intelligence；　yet　on　the　other　side　as　events　in　the　world　of　sense
they　belong　to　phenomena；　hence　the　determinations　of　a　practical
reason　are　only　possible　in　reference　to　the　latter　and；　therefore；　in
accordance　with　the　categories　of　the　understanding；　not　indeed　with　a
view　to　any　theoretic　employment　of　it；　i。e。；　so　as　to　bring　the
manifold　of　（sensible）　intuition　under　one　consciousness　a　priori；　but
only　to　subject　the　manifold　of　desires　to　the　unity　of
consciousness　of　a　practical　reason；　giving　it　mands　in　the　moral
law；　i。e。；　to　a　pure　will　a　priori。
　　These　categories　of　freedom…　for　so　we　choose　to　call　them　in
contrast　to　those　theoretic　categories　which　are　categories　of
physical　nature…　have　an　obvious　advantage　over　the　latter；　inasmuch
as　the　latter　are　only　forms　of　thought　which　designate　objects　in
an　indefinite　manner　by　means　of　universal　concept　of　every　possible
intuition；　the　former；　on　the　contrary；　refer　to　the　determination
of　a　free　elective　will　（to　which　indeed　no　exactly　corresponding
intuition　can　be　assigned；　but　which　has　as　its　foundation　a　pure
practical　a　priori　law；　which　is　not　the　case　with　any　concepts
belonging　to　the　theoretic　use　of　our　cognitive　faculties）；　hence；
instead　of　the　form　of　intuition　（space　and　time）；　which　does　not
lie　in　reason　itself；　but　has　to　be　drawn　from　another　source；　namely；
the　sensibility；　these　being　elementary　practical　concepts　have　as
their　foundation　the　form　of　a　pure　will；　which　is　given　in　reason
and；　therefore；　in　the　thinking　faculty　itself。　From　this　it　happens
that　as　all　precepts　of　pure　practical　reason　have　to　do　only　with　the
determination　of　the　will；　not　with　the　physical　conditions　（of
practical　ability）　of　the　execution　of　one's　purpose；　the　practical
a　priori　principles　in　relation　to　the　supreme　principle　of　freedom
are　at　once　cognitions；　and　have　not　to　wait　for　intuitions　in　order
to　acquire　significance；　and　that　for　this　remarkable　reason；
because　they　themselves　produce　the　reality　of　that　to　which　they
refer　（the　intention　of　the　will）；　which　is　not　the　case　with
theoretical　concepts。　Only　we　must　be　careful　to　observe　that　these
categories　only　apply　to　the　practical　reason；　and　thus　they　proceed
in　order　from　those　which　are　as　yet　subject　to　sensible　conditions
and　morally　indeterminate　to　those　which　are　free　from　sensible
conditions　and　determined　merely　by　the　moral　law。

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

　　　　　　　　　　　　　　　　　　　　　I。　QUANTITY。
　　　Subjective；　according　to　maxims　（practical　opinions　of　the
　　　　　individual）
　　　Objective；　according　to　principles　（Precepts）
　　　A　priori　both　objective　and　subjective　principles　of　freedom
　　　　　（laws）

　　　　　　　　　　　　　　　　　　　　　II。　QUALITY。
　　　Practical　rules　of　action　（praeceptivae）
　　　Practical　rules　of　omission　（prohibitivae）
　　　Practical　rules　of　exceptions　（exceptivae）

　　　　　　　　　　　　　　　　　　　　　III。　RELATION。
　　　To　personality　To　the　condition　of　the　person。
　　　Reciprocal；　of　one　person　to　the　others　of　the　others。

　　　　　　　　　　　　　　　　　　　　　　IV。　MODALITY。
　　　The　Permitted　and　the　Forbidden
　　　Duty　and　the　contrary　to　duty。
　　　Perfect　and　imperfect　duty。

　　It　will　at　once　be　observed　that　in　this　table　freedom　is　considered
as　a　sort　of　causality　not　subject　to　empirical　principles　of
determination；　in　regard　to　actions　possible　by　it；　which　are
phenomena　in　the　world　of　sense；　and　that　consequently　it　is
referred　to　the　categories　which　concern　its　physical　possibility；
whilst　yet　each　category　is　taken　so　universally　that　the
determining　principle　of　that　causality　can　be　placed　outside　the
world　of　sense　in　freedom　as　a　property　of　a　being　in　the　world　of
intelligence；　and　finally　the　categories　of　modality　introduce　the
transition　from　practical　principles　generally　to　those　of　morality；
but　only　problematically。　These　can　be　established　dogmatically　only
by　the　moral　law。
　　I　add　nothing　further　here　in　explanation　of　the　present　table；
since　it　is　intelligib