the+critique+of+practical+reason-第40部分

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to　sharpen　this　judgement；　asking　first　whether　the　action　conforms
objectively　to　the　moral　law；　and　to　what　law；　and　we　distinguish
the　law　that　merely　furnishes　a　principle　of　obligation　from　that
which　is　really　obligatory　（leges　obligandi　a　legibus　obligantibus）；
as；　for　instance；　the　law　of　what　men's　wants　require　from　me；　as
contrasted　with　that　which　their　rights　demand；　the　latter　of　which
prescribes　essential；　the　former　only　non…essential　duties；　and　thus
we　teach　how　to　distinguish　different　kinds　of　duties　which　meet　in
the　same　action。　The　other　point　to　which　attention　must　be　directed
is　the　question　whether　the　action　was　also　（subjectively）　done　for
the　sake　of　the　moral　law；　so　that　it　not　only　is　morally　correct　as　a
deed；　but　also；　by　the　maxim　from　which　it　is　done；　has　moral　worth　as
a　disposition。　Now　there　is　no　doubt　that　this　practice；　and　the
resulting　culture　of　our　reason　in　judging　merely　of　the　practical；
must　gradually　produce　a　certain　interest　even　in　the　law　of　reason；
and　consequently　in　morally　good　actions。　For　we　ultimately　take　a
liking　for　a　thing；　the　contemplation　of　which　makes　us　feel　that
the　use　of　our　cognitive　faculties　is　extended；　and　this　extension
is　especially　furthered　by　that　in　which　we　find　moral　correctness；
since　it　is　only　in　such　an　order　of　things　that　reason；　with　its
faculty　of　determining　a　priori　on　principle　what　ought　to　be　done；
can　find　satisfaction。　An　observer　of　nature　takes　liking　at　last　to
objects　that　at　first　offended　his　senses；　when　he　discovers　in　them
the　great　adaptation　of　their　organization　to　design；　so　that　his
reason　finds　food　in　its　contemplation。　So　Leibnitz　spared　an　insect
that　he　had　carefully　examined　with　the　microscope；　and　replaced　it　on
its　leaf；　because　he　had　found　himself　instructed　by　the　view　of　it
and　had；　as　it　were；　received　a　benefit　from　it。
　　But　this　employment　of　the　faculty　of　judgement；　which　makes　us　feel
our　own　cognitive　powers；　is　not　yet　the　interest　in　actions　and　in
their　morality　itself。　It　merely　causes　us　to　take　pleasure　in
engaging　in　such　criticism；　and　it　gives　to　virtue　or　the
disposition　that　conforms　to　moral　laws　a　form　of　beauty；　which　is
admired；　but　not　on　that　account　sought　after　（laudatur　et　alget）；
as　everything　the　contemplation　of　which　produces　a　consciousness　of
the　harmony　of　our　powers　of　conception；　and　in　which　we　feel　the
whole　of　our　faculty　of　knowledge　（understanding　and　imagination）
strengthened；　produces　a　satisfaction；　which　may　also　be
municated　to　others；　while　nevertheless　the　existence　of　the　object
remains　indifferent　to　us；　being　only　regarded　as　the　occasion　of
our　being　aware　of　the　capacities　in　us　which　are　elevated　above
mere　animal　nature。　Now；　however；　the　second　exercise　es　in；　the
living　exhibition　of　morality　of　character　by　examples；　in　which
attention　is　directed　to　purity　of　will；　first　only　as　a　negative
perfection；　in　so　far　as　in　an　action　done　from　duty　no　motives　of
inclination　have　any　influence　in　determining　it。　By　this　the
pupil's　attention　is　fixed　upon　the　consciousness　of　his　freedom；
and　although　this　renunciation　at　first　excites　a　feeling　of　pain；
nevertheless；　by　its　withdrawing　the　pupil　from　the　constraint　of　even
real　wants；　there　is　proclaimed　to　him　at　the　same　time　a
deliverance　from　the　manifold　dissatisfaction　in　which　all　these　wants
entangle　him；　and　the　mind　is　made　capable　of　receiving　the
sensation　of　satisfaction　from　other　sources。　The　heart　is　freed　and
lightened　of　a　burden　that　always　secretly　presses　on　it；　when
instances　of　pure　moral　resolutions　reveal　to　the　man　an　inner　faculty
of　which　otherwise　he　has　no　right　knowledge；　the　inward　freedom　to
release　himself　from　the　boisterous　importunity　of　inclinations；　to
such　a　degree　that　none　of　them；　not　even　the　dearest；　shall　have
any　influence　on　a　resolution；　for　which　we　are　now　to　employ　our
reason。　Suppose　a　case　where　I　alone　know　that　the　wrong　is　on　my
side；　and　although　a　free　confession　of　it　and　the　offer　of
satisfaction　are　so　strongly　opposed　by　vanity；　selfishness；　and
even　an　otherwise　not　illegitimate　antipathy　to　the　man　whose　rights
are　impaired　by　me；　I　am　nevertheless　able　to　discard　all　these
considerations；　in　this　there　is　implied　a　consciousness　of
independence　on　inclinations　and　circumstances；　and　of　the　possibility
of　being　sufficient　for　myself；　which　is　salutary　to　me　in　general　for
other　purposes　also。　And　now　the　law　of　duty；　in　consequence　of　the
positive　worth　which　obedience　to　it　makes　us　feel；　finds　easier
access　through　the　respect　for　ourselves　in　the　consciousness　of　our
freedom。　When　this　is　well　established；　when　a　man　dreads　nothing　more
than　to　find　himself；　on　self…examination；　worthless　and
contemptible　in　his　own　eyes；　then　every　good　moral　disposition　can　be
grafted　on　it；　because　this　is　the　best；　nay；　the　only　guard　that
can　keep　off　from　the　mind　the　pressure　of　ignoble　and　corrupting
motives。
　　I　have　only　intended　to　point　out　the　most　general　maxims　of　the
methodology　of　moral　cultivation　and　exercise。　As　the　manifold　variety
of　duties　requires　special　rules　for　each　kind；　and　this　would　be　a
prolix　affair；　I　shall　be　readily　excused　if　in　a　work　like　this；
which　is　only　preliminary；　I　content　myself　with　these　outlines。
　　　　　　　　　　　　　　　　　　　　　　　CONCLUSION。

　　Two　things　fill　the　mind　with　ever　new　and　increasing　admiration　and
awe；　the　oftener　and　the　more　steadily　we　reflect　on　them：　the
starry　heavens　above　and　the　moral　law　within。　I　have　not　to　search
for　them　and　conjecture　them　as　though　they　were　veiled　in　darkness　or
were　in　the　transcendent　region　beyond　my　horizon；　I　see　them　before
me　and　connect　them　directly　with　the　consciousness　of　my　existence。
The　former　begins　from　the　place　I　occupy　in　the　external　world　of
sense；　and　enlarges　my　connection　therein　to　an　unbounded　extent
with　worlds　upon　worlds　and　systems　of　systems；　and　moreover　into
limitless　times　of　their　periodic　motion；　its　beginning　and
continuance。　The　second　begins　from　my　invisible　self；　my　personality；
and　exhibits　me　in　a　world　which　has　true　infinity；　but　which　is
traceable　only　by　the　understanding；　and　with　which　I　discern　that　I
am　not　in　a　merely　contingent　but　in　a　universal　and　necessary
connection；　as　I　am　also　thereby　with　all　those　visible　worlds。　The
former　view　of　a　countless　multitude　of　worlds　annihilates　as　it
were　my　importance　as　an　animal　creature；　which　after　it　has　been
for　a　short　time　provided　with　vital　power；　one　knows　not　how；　must
again　give　back　the　matter　of　which　it　was　formed　to　the　planet　it
inhabits　（a　mere　speck　in　the　universe）。　The　second；　on　the
contrary；　infinitely　elevates　my　worth　as　an　intelligence　by　my
personality；　in　which　the　moral　law　reveals　to　me　a　life　independent
of　animality　and　even　of　the　whole　sensible　world；　at　least　so　far
as　may　be　inferred　from　the　destination　assigned　to　my　existence　by
this　law；　a　destination　not　restricted　to　conditions　and　limits　of
this　life；　but　reaching　into　the　infinite。
　　But　though　admiration　and　respect　may　excite　to　inquiry；　they　cannot
supply　the　want　of　it。　What；　then；　is　to　be　done　in　order　to　enter
on　this　in　a　useful　manner　and　one　adapted　to　the　loftiness　of　the
subject？　Examples　may　serve　in　this　as　a　warning　and　also　for
imitation。　The　contemplation　of　the　world　began　from　the　noblest
spectacle　that　the　human　senses　present　to　us；　and　that　our
understanding　can　bear　to　follow　in　their　vast　reach；　and　it　ended…　in
astrology。　Morality　began　with　the　noblest　attribute　of　human
nature；　the　development　and　cultivation　of　which　give　a　prospect　of
infinite　utility；　and　ended…　in　fanaticism　or　superstition。　So　it　is
with　all　crude　attempts　where　the　principal　part　of　the　business
depends　on　the　use　of　reason；　a　use　which　does　not　e　of　itself；
like　the　use　of　the　feet；　by　frequent　exercise；　especially　when
attributes　are　in　question　which　cannot　be　directly　exhibited　in
mon　experience。　But　after　the　maxim　had　e　into　vogue；　though
late；　to　examine　carefully　beforehand　all　the　steps　that　reason
purposes　to　take；　and　not　to　let　it　proceed　otherwise　than　in　the
track　of　a　previously　well　considered　method；　then　the　study　of　the
structure　of　the　universe　took　quite　a　different　direction；　and
thereby　attained　an　inparably　happier　result。　The　fall　of　a
stone；　the　motion　of　a　sling；　resolved　into　their　elements　and　the
forces　that　are　manifested　in　them；　and　treated　mathematically；
produced　at　last　that　clear　and　henceforward　unchangeable　insight　into
the　system　of　the　world　which；　as　observation　is　continued；　may　hope
always　to　extend　itself；　but　need　never　fear　to　be　pelled　to
retreat。
　　This　example　may　suggest　to　us　to　enter　on　the　same　path　in　treating
of　the　moral　capacities　of　our　nature；　and　may　give　us　hope　of　a
like　good　result。　We　have　at　hand　the　instances　of　the　moral　judgement
of　reason。　By　analysing　these　into　their　elementary　conceptions；　and
in　default　of　mathematics　adopting　a　process　similar　to　that　of
chemistry；　the　separation　of　the　empirical　from　the　rational
elements　that　may　be　found　in　them；　by　repeated　experime