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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 experiments on
mon sense； we may exhibit both pure； and learn with certainty
what each part can acplish of itself； so as to prevent on the one
hand the errors of a still crude untrained judgement； and on the other
hand （what is far more necessary） the extravagances of genius； by
which； as by the adepts of the philosopher's stone； without any
methodical study or knowledge of nature； visionary treasures are
promised and the true are thrown away。 In one word； science
（critically undertaken and methodically directed） is the narrow gate
that leads to the true doctrine of practical wisdom； if we
understand by this not merely what one ought to do； but what ought
to serve teachers as a guide to construct well and clearly the road to
wisdom which everyone should travel； and to secure others from going
astray。 Philosophy must always continue to be the guardian of this
science； and although the public does not take any interest in its
subtle investigations； it must take an interest in the resulting
doctrines； which such an examination first puts in a clear light。
…THE END…
。