The Critique of Practical Reason by Immanuel Kant (the false prince series txt) 📕

elsewhere in theoretical philosophy (for popular knowledge requires a manner, science a method, i.e., a process according to principles of reason by which alone the manifold of any branch of knowledge can become a system). On the contrary, by this methodology is understood the mode in which we can give the laws of pure practical reason access to the human mind and influence on its maxims, that is, by which we can make the objectively practical reason subjectively practical also.

Now it is clear enough that those determining principles of the will which alone make maxims properly moral and give them a moral worth, namely, the direct conception of the law and the objective necessity of obeying it as our duty, must be regarded as the proper springs of actions, since otherwise legality of actions might be produced, but not morality of character. But it is not so clear; on the contrary, it must at first sight seem to every one very improbable that even subjectively that exhibition of pure virtue can have more power over the human mind, and supply a far stronger spring even for effecting that legality of actions, and can produce more powerful resolutions to prefer the law, from pure respect for it, to every other consideration, than all the deceptive allurements of pleasure or of all that may be reckoned as happiness, or even than all threatenings of pain and misfortune. Nevertheless, this is actually the case, and if human nature were not so constituted, no mode of presenting the law by roundabout ways and indirect recommendations would ever produce morality of character. All would be simple hypocrisy; the law would be hated, or at least despised, while it was followed for the sake of one’s own advantage. The letter of the law (legality) would be found in our actions, but not the spirit of it in our minds (morality); and as with all our efforts we could not quite free ourselves from reason in our judgement, we must inevitably appear in our own eyes worthless, depraved men, even though we should seek to compensate ourselves for this mortification before the inner tribunal, by enjoying the pleasure that a supposed natural or divine law might be imagined to have connected with it a sort of police machinery, regulating its operations by what was done without troubling itself about the motives for doing it.

It cannot indeed be denied that in order to bring an uncultivated or degraded mind into the track of moral goodness some preparatory guidance is necessary, to attract it by a view of its own advantage, or to alarm it by fear of loss; but as soon as this mechanical work, these leading-strings have produced some effect, then we must bring before the mind the pure moral motive, which, not only because it is the only one that can be the foundation of a character (a practically consistent habit of mind with unchangeable maxims), but also because it teaches a man to feel his own dignity, gives the mind a power unexpected even by himself, to tear himself from all sensible attachments so far as they would fain have the rule, and to find a rich compensation for the sacrifice he offers, in the independence of his rational nature and the greatness of soul to which he sees that he is destined. We will therefore show, by such observations as every one can make, that this property of our minds, this receptivity for a pure moral interest, and consequently the moving force of the pure conception of virtue, when it is properly applied to the human heart, is the most powerful spring and, when a continued and punctual observance of moral maxims is in question, the only spring of good conduct. It must, however, be remembered that if these observations only prove the reality of such a feeling, but do not show any moral improvement brought about by it, this is no argument against the only method that exists of making the objectively practical laws of pure reason subjectively practical, through the mere force of the conception of duty; nor does it prove that this method is a vain delusion. For as it has never yet come into vogue, experience can say nothing of its results; one can only ask for proofs of the receptivity for such springs, and these I will now briefly present, and then sketch the method of founding and cultivating genuine moral dispositions.

{PART_2|METHODOLOGY ^paragraph 5}

When we attend to the course of conversation in mixed companies, consisting not merely of learned persons and subtle reasoners, but also of men of business or of women, we observe that, besides story-telling and jesting, another kind of entertainment finds a place in them, namely, argument; for stories, if they are to have novelty and interest, are soon exhausted, and jesting is likely to become insipid. Now of all argument there is none in which persons are more ready to join who find any other subtle discussion tedious, none that brings more liveliness into the company, than that which concerns the moral worth of this or that action by which the character of some person is to be made out. Persons, to whom in other cases anything subtle and speculative in theoretical questions is dry and irksome, presently join in when the question is to make out the moral import of a good or bad action that has been related, and they display an exactness, a refinement, a subtlety, in excogitating everything that can lessen the purity of purpose, and consequently the degree of virtue in it, which we do not expect from them in any other kind of speculation. In these criticisms, persons who are passing judgement on others often reveal their own character: some, in exercising their judicial office, especially upon the dead, seem inclined chiefly to defend the goodness that is related of this or that deed against all injurious charges of insincerity, and ultimately to defend the whole moral worth of the person against the reproach of dissimulation and secret wickedness; others, on the contrary, turn their thoughts more upon attacking this worth by accusation and fault finding. We cannot always, however, attribute to these latter the intention of arguing away virtue altogether out of all human examples in order to make it an empty name; often, on the contrary, it is only well-meant strictness in determining the true moral import of actions according to an uncompromising law. Comparison with such a law, instead of with examples, lowers self-conceit in moral matters very much, and not merely teaches humility, but makes every one feel it when he examines himself closely. Nevertheless, we can for the most part observe, in those who defend the purity of purpose in giving examples that where there is the presumption of uprightness they are anxious to remove even the least spot, lest, if all examples had their truthfulness disputed, and if the purity of all human virtue were denied, it might in the end be regarded as a mere phantom, and so all effort to attain it be made light of as vain affectation and delusive conceit.

I do not know why the educators of youth have not long since made use of this propensity of reason to enter with pleasure upon the most subtle examination of the practical questions that are thrown up; and why they have not, after first laying the foundation of a purely moral catechism, searched through the biographies of ancient and modern times with the view of having at hand instances of the duties laid down, in which, especially by comparison of similar actions under different circumstances, they might exercise the critical judgement of their scholars in remarking their greater or less moral significance. This is a thing in which they would find that even early youth, which is still unripe for speculation of other kinds, would soon Become very acute and not a little interested, because it feels the progress of its faculty of judgement; and, what is most important, they could hope with confidence that the frequent practice of knowing and approving good conduct in all its purity, and on the other hand of remarking with regret or contempt the least deviation from it, although it may be pursued only as a sport in which children may compete with one another, yet will leave a lasting impression of esteem on the one hand and disgust on the other; and so, by the mere habit of looking on such actions as deserving approval or blame, a good foundation would be laid for uprightness in the future course of life. Only I wish they would spare them the example of so-called noble (supermeritorious) actions, in which our sentimental books so much abound, and would refer all to duty merely, and to the worth that a man can and must give himself in his own eyes by the consciousness of not having transgressed it, since whatever runs up into empty wishes and longings after inaccessible perfection produces mere heroes of romance, who, while they pique themselves on their feeling for transcendent greatness, release themselves in return from the observance of common and everyday obligations, which then seem to them petty and insignificant. *

* It is quite proper to extol actions that display a great, unselfish, sympathizing mind or humanity. But, in this case, we must fix attention not so much on the elevation of soul, which is very fleeting and transitory, as on the subjection of the heart to duty, from which a more enduring impression may be expected, because this implies principle (whereas the former only implies ebullitions). One need only reflect a little and he will always find a debt that he has by some means incurred towards the human race (even if it were only this, by the inequality of men in the civil constitution, enjoys advantages on account of which others must be the more in want), which will prevent the thought of duty from being repressed by the self-complacent imagination of merit.

{PART_2|METHODOLOGY ^paragraph 10}

But if it is asked: “What, then, is really pure morality, by which as a touchstone we must test the moral significance of every action,” then I must admit that it is only philosophers that can make the decision of this question doubtful, for to common sense it has been decided long ago, not indeed by abstract general formulae, but by habitual use, like the distinction between the right and left hand. We will then point out the criterion of pure virtue in an example first, and, imagining that it is set before a boy, of say ten years old, for his judgement, we will see whether he would necessarily judge so of himself without being guided by his teacher.

Tell him the history of an honest man whom men want to persuade to join the calumniators of an innocent and powerless person (say Anne Boleyn, accused by Henry VIII of England). He is offered advantages, great gifts, or high rank; he rejects them. This will excite mere approbation and applause in the mind of the hearer. Now begins the threatening of loss. Amongst these traducers are his best friends, who now renounce his friendship; near kinsfolk, who threaten to disinherit him (he being without fortune); powerful persons, who can persecute and harass him in all places and circumstances; a prince, who threatens him with loss of freedom, yea, loss of life. Then to fill the measure of suffering, and that he may feel the pain that only the morally good heart can feel very deeply, let us conceive his family threatened with extreme distress and want, entreating him to yield; conceive himself, though upright, yet with feelings not hard or insensible either to compassion or to his own distress; conceive him, I say, at the moment when he wishes that he had never lived to see the day that exposed him to such unutterable anguish, yet