the+critique+of+practical+reason-第21部分

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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　mand　as：
Love　God　above　everything；　and　thy　neighbour　as　thyself。*　For　as　a
mand　it　requires　respect　for　a　law　which　mands　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
manded；　for　it　is　not　in　the　power　of　any　man　to　love　anyone　at
mand；　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　mandments；　to　love　one's　neighbour　means　to　like　to　practise
all　duties　towards　him。　But　the　mand　that　makes　this　a　rule
cannot　mand　us　to　have　this　disposition　in　actions　conformed　to
duty；　but　only　to　endeavour　after　it。　For　a　mand　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　mand　would　be　quite　needless；　and　if　we　do　it
not　willingly；　but　only　out　of　respect　for　the　law；　a　mand　that
makes　this　respect　the　motive　of　our　maxim　would　directly　counteract
the　disposition　manded。　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
bee　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　overe
such　a　desire　always　costs　the　subject　some　sacrifice　and　therefore
requires　self…pulsion；　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　plete
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
mand；　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。

　　This　reflection　is　intended　not　so　much　to　clear　up　the
evangelical　mand　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　mand　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　mands；　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　mands　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？
　　It　can　be　nothing　less　than　a　power　which　elevates　man　above　himself
（as　a