The Critique of Pure Reason by Immanuel Kant (good books to read in english TXT) 📖

of pure reason: Is there a God? and, Is there a future life? The question of transcendental freedom is purely speculative, and we may therefore set it entirely aside when we come to treat of practical reason. Besides, we have already discussed this subject in the antinomy of pure reason.

SECTION II. Of the Ideal of the Summum Bonum as a Determining Ground of the Ultimate End of Pure Reason.

Reason conducted us, in its speculative use, through the field of experience and, as it can never find complete satisfaction in that sphere, from thence to speculative ideas—which, however, in the end brought us back again to experience, and thus fulfilled the purpose of reason, in a manner which, though useful, was not at all in accordance with our expectations. It now remains for us to consider whether pure reason can be employed in a practical sphere, and whether it will here conduct us to those ideas which attain the highest ends of pure reason, as we have just stated them. We shall thus ascertain whether, from the point of view of its practical interest, reason may not be able to supply us with that which, on the speculative side, it wholly denies us.

The whole interest of reason, speculative as well as practical, is centred in the three following questions: 1. WHAT CAN I KNOW?

2. WHAT OUGHT I TO DO?

3. WHAT MAY I HOPE?

The first question is purely speculative. We have, as I flatter myself, exhausted all the replies of which it is susceptible, and have at last found the reply with which reason must content itself, and with which it ought to be content, so long as it pays no regard to the practical. But from the two great ends to the attainment of which all these efforts of pure reason were in fact directed, we remain just as far removed as if we had consulted our ease and declined the task at the outset. So far, then, as knowledge is concerned, thus much, at least, is established, that, in regard to those two problems, it lies beyond our reach.

The second question is purely practical. As such it may indeed fall within the province of pure reason, but still it is not transcendental, but moral, and consequently cannot in itself form the subject of our criticism.

The third question: If I act as I ought to do, what may I then hope?—is at once practical and theoretical. The practical forms a clue to the answer of the theoretical, and—in its highest form-speculative question. For all hoping has happiness for its object and stands in precisely the same relation to the practical and the law of morality as knowing to the theoretical cognition of things and the law of nature. The former arrives finally at the conclusion that something is (which determines the ultimate end), because something ought to take place; the latter, that something is (which operates as the highest cause), because something does take place.

Happiness is the satisfaction of all our desires; extensive, in regard to their multiplicity; intensive, in regard to their degree; and protensive, in regard to their duration. The practical law based on the motive of happiness I term a pragmatical law (or prudential rule); but that law, assuming such to exist, which has no other motive than the worthiness of being happy, I term a moral or ethical law.

The first tells us what we have to do, if we wish to become possessed of happiness; the second dictates how we ought to act, in order to deserve happiness. The first is based upon empirical principles; for it is only by experience that I can learn either what inclinations exist which desire satisfaction, or what are the natural means of satisfying them. The second takes no account of our desires or the means of satisfying them, and regards only the freedom of a rational being, and the necessary conditions under which alone this freedom can harmonize with the distribution of happiness according to principles. This second law may therefore rest upon mere ideas of pure reason, and may be cognized a priori.

I assume that there are pure moral laws which determine, entirely a priori (without regard to empirical motives, that is, to happiness), the conduct of a rational being, or in other words, to use which it makes of its freedom, and that these laws are absolutely imperative (not merely hypothetically, on the supposition of other empirical ends), and therefore in all respects necessary. I am warranted in assuming this, not only by the arguments of the most enlightened moralists, but by the moral judgement of every man who will make the attempt to form a distinct conception of such a law.

Pure reason, then, contains, not indeed in its speculative, but in its practical, or, more strictly, its moral use, principles of the possibility of experience, of such actions, namely, as, in accordance with ethical precepts, might be met with in the history of man. For since reason commands that such actions should take place, it must be possible for them to take place; and hence a particular kind of systematic unity—the moral—must be possible. We have found, it is true, that the systematic unity of nature could not be established according to speculative principles of reason, because, while reason possesses a causal power in relation to freedom, it has none in relation to the whole sphere of nature; and, while moral principles of reason can produce free actions, they cannot produce natural laws. It is, then, in its practical, but especially in its moral use, that the principles of pure reason possess objective reality.

I call the world a moral world, in so far as it may be in accordance with all the ethical laws—which, by virtue of the freedom of reasonable beings, it can be, and according to the necessary laws of morality it ought to be. But this world must be conceived only as an intelligible world, inasmuch as abstraction is therein made of all conditions (ends), and even of all impediments to morality (the weakness or pravity of human nature). So far, then, it is a mere idea-though still a practical idea—which may have, and ought to have, an influence on the world of sense, so as to bring it as far as possible into conformity with itself. The idea of a moral world has, therefore, objective reality, not as referring to an object of intelligible intuition—for of such an object we can form no conception whatever—but to the world of sense—conceived, however, as an object of pure reason in its practical use—and to a corpus mysticum of rational beings in it, in so far as the liberum arbitrium of the individual is placed, under and by virtue of moral laws, in complete systematic unity both with itself and with the freedom of all others.

That is the answer to the first of the two questions of pure reason which relate to its practical interest: Do that which will render thee worthy of happiness. The second question is this: If I conduct myself so as not to be unworthy of happiness, may I hope thereby to obtain happiness? In order to arrive at the solution of this question, we must inquire whether the principles of pure reason, which prescribe a priori the law, necessarily also connect this hope with it.

I say, then, that just as the moral principles are necessary according to reason in its practical use, so it is equally necessary according to reason in its theoretical use to assume that every one has ground to hope for happiness in the measure in which he has made himself worthy of it in his conduct, and that therefore the system of morality is inseparably (though only in the idea of pure reason) connected with that of happiness.

Now in an intelligible, that is, in the moral world, in the conception of which we make abstraction of all the impediments to morality (sensuous desires), such a system of happiness, connected with and proportioned to morality, may be conceived as necessary, because freedom of volition—partly incited, and partly restrained by moral laws—would be itself the cause of general happiness; and thus rational beings, under the guidance of such principles, would be themselves the authors both of their own enduring welfare and that of others. But such a system of self-rewarding morality is only an idea, the carrying out of which depends upon the condition that every one acts as he ought; in other words, that all actions of reasonable beings be such as they would be if they sprung from a Supreme Will, comprehending in, or under, itself all particular wills.

But since the moral law is binding on each individual in the use of his freedom of volition, even if others should not act in conformity with this law, neither the nature of things, nor the causality of actions and their relation to morality, determine how the consequences of these actions will be related to happiness; and the necessary connection of the hope of happiness with the unceasing endeavour to become worthy of happiness, cannot be cognized by reason, if we take nature alone for our guide. This connection can be hoped for only on the assumption that the cause of nature is a supreme reason, which governs according to moral laws.

I term the idea of an intelligence in which the morally most perfect will, united with supreme blessedness, is the cause of all happiness in the world, so far as happiness stands in strict relation to morality (as the worthiness of being happy), the ideal of the supreme Good. It is only, then, in the ideal of the supreme original good, that pure reason can find the ground of the practically necessary connection of both elements of the highest derivative good, and accordingly of an intelligible, that is, moral world. Now since we are necessitated by reason to conceive ourselves as belonging to such a world, while the senses present to us nothing but a world of phenomena, we must assume the former as a consequence of our conduct in the world of sense (since the world of sense gives us no hint of it), and therefore as future in relation to us. Thus God and a future life are two hypotheses which, according to the principles of pure reason, are inseparable from the obligation which this reason imposes upon us.

Morality per se constitutes a system. But we can form no system of happiness, except in so far as it is dispensed in strict proportion to morality. But this is only possible in the intelligible world, under a wise author and ruler. Such a ruler, together with life in such a world, which we must look upon as future, reason finds itself compelled to assume; or it must regard the moral laws as idle dreams, since the necessary consequence which this same reason connects with them must, without this hypothesis, fall to the ground. Hence also the moral laws are universally regarded as commands, which they could not be did they not connect a priori adequate consequences with their dictates, and thus carry with them promises and threats. But this, again, they could not do, did they not reside in a necessary being, as the Supreme Good, which alone can render such a teleological unity possible.

Leibnitz termed the world, when viewed in relation to the rational beings which it contains, and the moral relations in which they stand to each other, under the government of the Supreme Good, the kingdom of Grace, and distinguished it from the kingdom of Nature, in which these rational beings live, under moral laws, indeed, but expect no other consequences from their actions than such as follow according to the course of nature in the world of sense. To view ourselves, therefore, as in the kingdom of grace, in which all happiness awaits