the critique of practical reason-第24章

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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　commands；　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　commands　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　part　of　the　world　of　sense）；　a　power　which　connects　him　with　an　order　of　things　that　only　the　understanding　can　conceive；　with　a　world　which　at　the　same　time　commands　the　whole　sensible　world；　and　with　it　the　empirically　determinable　existence　of　man　in　time；　as　well　as　the　sum　total　of　all　ends　（which　totality　alone　suits　such　unconditional　practical　laws　as　the　moral）。　This　power　is　nothing　but　personality；　that　is；　freedom　and　independence　on　the　mechanism　of　nature；　yet；　regarded　also　as　a　faculty　of　a　being　which　is　subject　to　special　laws；　namely；　pure　practical　laws　given　by　its　own　reason；　so　that　the　person　as　belonging　to　the　sensible　world　is　subject　to　his　own　personality　as　belonging　to　the　intelligible　＇supersensible＇　world。　It　is　then　not　to　be　wondered　at　that　man；　as　belonging　to　both　worlds；　must　regard　his　own　nature　in　reference　to　its　second　and　highest　characteristic　only　with　reverence；　and　its　laws　with　the　highest　respect。　　　On　this　origin　are　founded　many　expressions　which　designate　the　worth　of　objects　according　to　moral　ideas。　The　moral　law　is　holy　（inviolable）。　Man　is　indeed　unholy　enough；　but　he　must　regard　humanity　in　his　own　person　as　holy。　In　all　creation　every　thing　one　chooses　and　over　which　one　has　any　power；　may　be　used　merely　as　means；　man　alone；　and　with　him　every　rational　creature；　is　an　end　in　himself。　By　virtue　of　the　autonomy　of　his　freedom　he　is　the　subject　of　the　moral　law；　which　is　holy。　just　for　this　reason　every　will；　even　every　person's　own　individual　will；　in　relation　to　itself；　is　restricted　to　the　condition　of　agreement　with　the　autonomy　of　the　rational　being；　that　is　to　say；　that　it　is　not　to　be　subject　to　any　purpose　which　cannot　accord　with　a　law　which　might　arise　from　the　will　of　the　passive　subject　himself；　the　latter　is；　therefore；　never　to　be　employed　merely　as　means；　but　as　itself　also；　concurrently；　an　end。　We　justly　attribute　this　condition　even　to　the　Divine　will；　with　regard　to　the　rational　beings　in　the　world；　which　are　His　creatures；　since　it　rests　on　their　personality；　by　which　alone　they　are　ends　in　themselves。　　　This　respect…inspiring　idea　of　personality　which　sets　before　our　eyes　the　sublimity　of　our　nature　（in　its　higher　aspect）；　while　at　the　same　time　it　shows　us　the　want　of　accord　of　our　conduct　with　it　and　thereby　strikes　down　self…conceit；　is　even　natural　to　the　commonest　reason　and　easily　observed。　Has　not　every　even　moderately　honourable　man　sometimes　found　that；　where　by　an　otherwise　inoffensive　lie　he　might　either　have　withdrawn　himself　from　an　unpleasant　business；　or　even　have　procured　some　advantages　for　a　loved　and　well…deserving　friend；　he　has　avoided　it　solely　lest　he　should　despise　himself　secretly　in　his　own　eyes？　When　an　upright　man　is　in　the　greatest　distress；　which　he　might　have　avoided　if　he　could　only　have　disregarded　duty；　is　he　not　sustained　by　the　consciousness　that　he　has　maintained　humanity　in　its　proper　dignity　in　his　own　person　and　honoured　it；　that　he　has　no　reason　to　be　ashamed　of　himself　in　his　own　sight；　or　to　dread　the　inward　glance　of　self…examination？　This　consolation　is　not　happiness；　it　is　not　even　the　smallest　part　of　it；　for　no　one　would　wish　to　have　occasion　for　it；　or　would；　perhaps；　even　desire　a　life　in　such　circumstances。　But　he　lives；　and　he　cannot　endure　that　he　should　be　in　his　own　eyes　unworthy　of　life。　This　inward　peace　is　therefore　merely　negative　as　regards　what　can　make　life　pleasant；　it　is；　in　fact；　only　the　escaping　the　danger　of　sinking　in　personal　worth；　after　everything　else　that　is　valuable　has　been　lost。　It　is　the　effect　of　a　respect　for　something　quite　different　from　life；　something　in　comparison　and　contrast　with　which　life　with　all　its　enjoyment　has　no　value。　He　still　lives　only　because　it　is　his　duty；　not　because　he　finds　anything　pleasant　in　life。　　　Such　is　the　nature　of　the　true　motive　of　pure　practical　reason；　it　is　no　other　than　the　pure　moral　law　itself；　inasmuch　as　it　makes　us　conscious　of　the　sublimity　of　our　own　supersensible　existence　and　subjectively　produces　respect　for　their　higher　nature　in　men　who　are　also　conscious　of　their　sensible　existence　and　of　the　consequent　dependence　of　their　pathologically　very　susceptible　nature。　Now　with　this　motive　may　be　combined　so　many　charms　and　satisfactions　of　life　that　even　on　this　account　alone　the　most　prudent　choice　of　a　rational　Epicurean　reflecting　on　the　greatest　advantage　of　life　would　declare　itself　on　the　side　of　moral　conduct；　and　it　may　even　be　advisable　to　join　this　prospect　of　a　cheerful　enjoyment　of　life　with　that　supreme　motive　which　is　already　sufficient　of　itself；　but　only　as　a　counterpoise　to　the　attractions　which　vice　does　not　fail　to　exhibit　on　the　opposite　side；　and　not　so　as；　even　in　the　smallest　degree；　to　place　in　this　the　proper　moving　power　when　duty　is　in　question。　For　that　would　be　just　the　same　as　to　wish　to　taint　the　purity　of　the　moral　disposition　in　its　source。　The　majesty　of　duty　has　nothing　to　do　with　enjoyment　of　life；　it　has　its　special　law　and　its　special　tribunal；　and　though　the　two　should　be　never　so　well　shaken　together　to　be　given　well　mixed；　like　medicine；　to　the　sick　soul；　yet　they　will　soon　separate　of　themselves；　and　if　they　do　not；　the　former　will　not　act；　and　although　physical　life　might　gain　somewhat　in　force；　the　moral　life　would　fade　away　irrecoverably。

　　Critical　Examination　of　the　Analytic　of　Pure　Practical　Reason。

　　By　the　critical　examination　of　a　science；　or　of　a　p