The Critique of Pure Reason - Immanuel Kant (find a book to read txt) 📗

us, except in so far as we ourselves limit our participation in it by actions which render us unworthy of happiness, is a practically necessary idea of reason.

Practical laws, in so far as they are subjective grounds of actions, that is, subjective principles, are termed maxims. The judgements of moral according to in its purity and ultimate results are framed according ideas; the observance of its laws, according to according to maxims.

The whole course of our life must be subject to moral maxims; but this is impossible, unless with the moral law, which is a mere idea, reason connects an efficient cause which ordains to all conduct which is in conformity with the moral law an issue either in this or in another life, which is in exact conformity with our highest aims.

Thus, without a God and without a world, invisible to us now, but hoped for, the glorious ideas of morality are, indeed, objects of approbation and of admiration, but cannot be the springs of purpose and action. For they do not satisfy all the aims which are natural to every rational being, and which are determined a priori by pure reason itself, and necessary.

Happiness alone is, in the view of reason, far from being the complete good. Reason does not approve of it (however much inclination may desire it), except as united with desert. On the other hand, morality alone, and with it, mere desert, is likewise far from being the complete good. To make it complete, he who conducts himself in a manner not unworthy of happiness, must be able to hope for the possession of happiness. Even reason, unbiased by private ends, or interested considerations, cannot judge otherwise, if it puts itself in the place of a being whose business it is to dispense all happiness to others. For in the practical idea both points are essentially combined, though in such a way that participation in happiness is rendered possible by the moral disposition, as its condition, and not conversely, the moral disposition by the prospect of happiness.

For a disposition which should require the prospect of happiness as its necessary condition would not be moral, and hence also would not be worthy of complete happiness—a happiness which, in the view of reason, recognizes no limitation but such as arises from our own immoral conduct.

Happiness, therefore, in exact proportion with the morality of rational beings (whereby they are made worthy of happiness), constitutes alone the supreme good of a world into which we absolutely must transport ourselves according to the commands of pure but practical reason. This world is, it is true, only an intelligible world; for of such a systematic unity of ends as it requires, the world of sense gives us no hint. Its reality can be based on nothing else but the hypothesis of a supreme original good. In it independent reason, equipped with all the sufficiency of a supreme cause, founds, maintains, and fulfils the universal order of things, with the most perfect teleological harmony, however much this order may be hidden from us in the world of sense.

This moral theology has the peculiar advantage, in contrast with speculative theology, of leading inevitably to the conception of a sole, perfect, and rational First Cause, whereof speculative theology does not give us any indication on objective grounds, far less any convincing evidence. For we find neither in transcendental nor in natural theology, however far reason may lead us in these, any ground to warrant us in assuming the existence of one only Being, which stands at the head of all natural causes, and on which these are entirely dependent. On the other band, if we take our stand on moral unity as a necessary law of the universe, and from this point of view consider what is necessary to give this law adequate efficiency and, for us, obligatory force, we must come to the conclusion that there is one only supreme will, which comprehends all these laws in itself. For how, under different wills, should we find complete unity of ends? This will must be omnipotent, that all nature and its relation to morality in the world may be subject to it; omniscient, that it may have knowledge of the most secret feelings and their moral worth; omnipresent, that it may be at hand to supply every necessity to which the highest weal of the world may give rise; eternal, that this harmony of nature and liberty may never fail; and so on.

But this systematic unity of ends in this world of intelligences-which, as mere nature, is only a world of sense, but, as a system of freedom of volition, may be termed an intelligible, that is, moral world (regnum gratiae)—leads inevitably also to the teleological unity of all things which constitute this great whole, according to universal natural laws—just as the unity of the former is according to universal and necessary moral laws—and unites the practical with the speculative reason. The world must be represented as having originated from an idea, if it is to harmonize with that use of reason without which we cannot even consider ourselves as worthy of reason-namely, the moral use, which rests entirely on the idea of the supreme good. Hence the investigation of nature receives a teleological direction, and becomes, in its widest extension, physico-theology.

But this, taking its rise in moral order as a unity founded on the essence of freedom, and not accidentally instituted by external commands, establishes the teleological view of nature on grounds which must be inseparably connected with the internal possibility of things. This gives rise to a transcendental theology, which takes the ideal of the highest ontological perfection as a principle of systematic unity; and this principle connects all things according to universal and necessary natural laws, because all things have their origin in the absolute necessity of the one only Primal Being.

What use can we make of our understanding, even in respect of experience, if we do not propose ends to ourselves? But the highest ends are those of morality, and it is only pure reason that can give us the knowledge of these. Though supplied with these, and putting ourselves under their guidance, we can make no teleological use of the knowledge of nature, as regards cognition, unless nature itself has established teleological unity. For without this unity we should not even possess reason, because we should have no school for reason, and no cultivation through objects which afford the materials for its conceptions. But teleological unity is a necessary unity, and founded on the essence of the individual will itself. Hence this will, which is the condition of the application of this unity in concreto, must be so likewise. In this way the transcendental enlargement of our rational cognition would be, not the cause, but merely the effect of the practical teleology which pure reason imposes upon us.

Hence, also, we find in the history of human reason that, before the moral conceptions were sufficiently purified and determined, and before men had attained to a perception of the systematic unity of ends according to these conceptions and from necessary principles, the knowledge of nature, and even a considerable amount of intellectual culture in many other sciences, could produce only rude and vague conceptions of the Deity, sometimes even admitting of an astonishing indifference with regard to this question altogether. But the more enlarged treatment of moral ideas, which was rendered necessary by the extreme pure moral law of our religion, awakened the interest, and thereby quickened the perceptions of reason in relation to this object. In this way, and without the help either of an extended acquaintance with nature, or of a reliable transcendental insight (for these have been wanting in all ages), a conception of the Divine Being was arrived at, which we now bold to be the correct one, not because speculative reason convinces us of its correctness, but because it accords with the moral principles of reason. Thus it is to pure reason, but only in its practical use, that we must ascribe the merit of having connected with our highest interest a cognition, of which mere speculation was able only to form a conjecture, but the validity of which it was unable to establish—and of having thereby rendered it, not indeed a demonstrated dogma, but a hypothesis absolutely necessary to the essential ends of reason.

But if practical reason has reached this elevation, and has attained to the conception of a sole Primal Being as the supreme good, it must not, therefore, imagine that it has transcended the empirical conditions of its application, and risen to the immediate cognition of new objects; it must not presume to start from the conception which it has gained, and to deduce from it the moral laws themselves. For it was these very laws, the internal practical necessity of which led us to the hypothesis of an independent cause, or of a wise ruler of the universe, who should give them effect. Hence we are not entitled to regard them as accidental and derived from the mere will of the ruler, especially as we have no conception of such a will, except as formed in accordance with these laws. So far, then, as practical reason has the right to conduct us, we shall not look upon actions as binding on us, because they are the commands of God, but we shall regard them as divine commands, because we are internally bound by them. We shall study freedom under the teleological unity which accords with principles of reason; we shall look upon ourselves as acting in conformity with the divine will only in so far as we hold sacred the moral law which reason teaches us from the nature of actions themselves, and we shall believe that we can obey that will only by promoting the weal of the universe in ourselves and in others.

Moral theology is, therefore, only of immanent use. It teaches us to fulfil our destiny here in the world, by placing ourselves in harmony with the general system of ends, and warns us against the fanaticism, nay, the crime of depriving reason of its legislative authority in the moral conduct of life, for the purpose of directly connecting this authority with the idea of the Supreme Being. For this would be, not an immanent, but a transcendent use of moral theology, and, like the transcendent use of mere speculation, would inevitably pervert and frustrate the ultimate ends of reason.

SECTION III. Of Opinion, Knowledge, and Belief.

The holding of a thing to be true is a phenomenon in our understanding which may rest on objective grounds, but requires, also, subjective causes in the mind of the person judging. If a judgement is valid for every rational being, then its ground is objectively sufficient, and it is termed a conviction. If, on the other hand, it has its ground in the particular character of the subject, it is termed a persuasion.

Persuasion is a mere illusion, the ground of the judgement, which lies solely in the subject, being regarded as objective. Hence a judgement of this kind has only private validity—is only valid for the individual who judges, and the holding of a thing to be true in this way cannot be communicated. But truth depends upon agreement with the object, and consequently the judgements of all understandings, if true, must be in agreement with each other (consentientia uni tertio consentiunt inter se). Conviction may, therefore, be distinguished, from an external point of view, from persuasion, by the possibility of communicating it and by showing its validity for the reason of every man; for in this case the presumption, at least, arises that the agreement of all judgements with each other, in spite of the different characters of individuals, rests upon the common ground of the agreement of each with the object, and thus the correctness