Moral Science - Alexander Bain (free ereaders .TXT) 📗

End-in-self, can be a ground of fixed laws; there, and there only, can be the ground of a possible categorical Imperative, or Law of Practice.

Now, such an End-in-self (not a thing with merely conditional value,--a means to be used arbitrarily) is Man and every rational being, as _Person_. There is no other objective end with absolute value that can supply to the Reason the supreme practical principle requisite for turning subjective principles of action into objective principles of volition. Rational Nature as End-in-self is a subjective principle to a man having this conception of his own being, but becomes objective when every rational being has the same from the same ground in Reason. Hence a new form (the second) to the practical Imperative: _Act so as to use Humanity (Human Nature) as well in your own person, as in the person of another, ever as end also, and never merely as means_.

To this new formula, the old examples are easily squared. Suicide is using one's person as a mere means to a tolerable existence; breaking faith to others is using them as means, not as ends-in-self; neglect of self-cultivation is the not furthering human nature as end-in-self in one's own person; withholding help is refusing to further Humanity as end-in-self through the medium of the aims of others. [In a note he denies that 'the trivial, Do to others as you would,' &c., is a full expression of the law of duty: it contains the ground, neither of duties to self; nor of duties of benevolence to others, for many would forego receiving good on conditions of not conferring it; nor of the duty of retribution, for the malefactor could turn it against his judge, &c.]

The universality of this principle of Human and Rational Nature as End-in-self, as also its character of objective end limiting merely subjective ends, prove that its source is in pure Reason. Objectively, the ground of all practical legislation is Rule and the Form of Universality that enables rule to be Law (of Nature), according to principle first (in its double form); subjectively, it is End, the subject of all ends being every rational being as End-in-self, according to principle second. Hence follows the third practical principle of the Will, as supreme condition of its agreement with universal practical Reason--_the idea of the Will of every rational being as a Will that legislates universally_. The Will, if subject to law, has first itself imposed it.

This new idea--of the Will of every rational being as universally legislative--is what, in the implication of the Categorical Imperative, specifically marks it off from any Hypothetical: Interest is seen to be quite incompatible with Duty, if Duty is Volition of this kind. A will merely subject to laws can be bound to them by interest; not so a will itself legislating supremely, for that would imply another law to keep the interest of self-love from trenching upon the validity of the universal law. Illustration is not needed to prove that a Categorical Imperative, or law for the will of every rational being, if it exist at all, cannot exclude Interest and be unconditional, except as enjoining everything to be done from the maxim of a will that in legislating universally can have itself for object. This is the point that has been always missed, that the laws of duty shall be at once self-imposed and yet universal. Subjection to a law not springing from one's own will implies interest or constraint, and constitutes a certain necessity of action, but never makes Duty. Be the interest one's own or another's, the Imperative is conditional only. Kant's principle is the _Autonomy of the Will_; every other its _Heteronomy_.

The new point of view opens up the very fruitful conception of an _Empire_ or _Realm of Ends_. As a Realm is the systematic union of rational beings by means of common laws, so the ends determined by the laws may, abstractly viewed, be taken to form a systematic whole. Rational beings, as subject to a law requiring them to treat themselves and others as ends and never merely as means, enter into a systematic union by means of common objective laws, _i.e._ into an (ideal) Empire or Realm of Ends, from the laws being concerned about the mutual relations of rational beings as Ends and Means. In this Realm, a rational being is either Head or Member: Head, if legislating universally and with complete independence; Member, if also universally, but at the same time subject to the laws. When now the maxim of the will does not by nature accord necessarily with the demand of the objective principle--that the will through its maxim be able to regard itself at the same time as legislating; universally--a practical constraint is exerted by the principle, which is _Duty_, lying on every Member in the Realm of Ends (not on the Head) alike. This necessity of practice reposes, not on feeling, impulse, or inclination, but on the relation between rational beings arising from the fact that each, as End-in-self, legislates universally. The Reason gives a universal application to every maxim of the Will; not from any motive of interest, but from the idea of the _Dignity_ of a rational being that follows no law that it does not itself at the same time give.

Everything in the Realm of Ends has either a _Price_ or a _Dignity_. Skill, Diligence, &c., bearing on human likings and needs, have a _Market-price_; Qualities like Wit, Fancy, &c., appealing to Taste or Emotional Satisfaction, have an _Affection-price_. But Morality, the only way of being End-in-self, and legislating member in the Realm of Ends, has an intrinsic _Worth or Dignity_, calculable in nothing else. Its worth is not in results, but in dispositions of Will; its actions need neither recommendation from a subjective disposition or taste, nor prompting from immediate tendency or feeling. Being laid on the Will by Reason, they make the Will, in the execution, the object of an immediate _Respect_, testifying to a Dignity beyond all price. The grounds of these lofty claims in moral goodness and virtue are the participation by a rational being in the universal legislation, fitness to be a member in a possible Realm of Ends, subjection only to self-imposed laws. Nothing having value but as the law confers it, an unconditional, incomparable worth attaches to the giving of the law, and _Respect_ is the only word that expresses a rational being's appreciation of that. Autonomy is thus the foundation of the dignity of human and of all rational nature.

The three different expressions that have been given to the one general principle of morality imply each the others, and differ merely in their mode of presenting one idea of the Reason to the mind. _Universal application of the Maxim of Conduct, as if it were a law of nature_, is the formula of the Will as absolutely good; _universal prohibition against the use of rational beings ever as means only_, has reference to the fact that a good will in a rational being is an altogether independent and ultimate End, an End-in-self in all; _universal legislation of each for all_ recognizes the prerogative or special dignity of rational beings, that they necessarily take their maxims from the point of view of all, and must regard themselves, being Ends-in-self, as members in a Realm of Ends (analogous to the Realm, or Kingdom of Nature), which, though merely an ideal and possible conception, none the less really imposes an imperative upon action. _Morality_, he concludes, is _the relation of actions to the Autonomy of the Will_, _i.e._, to possible universal legislation through its maxims. Actions that can co-exist with this autonomy are _allowed_; all others are not. A will, whose maxims necessarily accord with the laws of Autonomy, is holy, or absolutely good; the dependence of a will not thus absolutely good is _Obligation_. The objective necessity of an action from obligation is _Duty. Subjection to law_ is not the only element in duty; the fact of the law being self-imposed gives _Dignity_.

The Autonomy of the will is its being a law to itself, without respect to the objects of volition; the principle of autonomy is to choose only in such a way as that the maxims of choice are conceived at the same time as a universal law. This rule cannot be proved analytically to be an Imperative, absolutely binding on every will; as a synthetic proposition it requires, besides a knowledge of the objects, a critique of the subject, _i.e._, pure practical Reason, before, in its apodeictic character, it can be proved completely _a priori_. Still the mere analysis of moral conceptions has sufficed to prove it the sole principle of morals, because this principle is seen to be a categorical Imperative, and a categorical Imperative enjoins neither more nor less than this Autonomy. If, then, Autonomy of Will is the supreme principle, Heteronomy is the source of all ungenuine principles, of Morality. Heteronomy is whenever the Will does not give itself laws, but some object, in relation to the Will, gives them. There is then never more than a hypothetical Imperative: I am to do something because I wish something else.

There follows a division and criticism of the various possible principles of morality that can be set up on the assumption of Heteronomy, and that have been put forward by human Reason in default of the required Critique of its pure use. Such, are either _Empirical_ or _Rational_. The Empirical, embodying the principle of _Happiness_, are founded on (1) _physical_ or (2) _moral feeling_; the Rational, embodying the principle of _perfection_, on (1) the rational conception of it as a possible result, or (2) the conception of an independent perfection (the Will of God), as the determining cause of the will. The Empirical principles are altogether to be rejected, because they can give no universal law for all rational beings; of the Rational principles, the first, though setting up an empty and indefinite conception, has the merit of at least making an appeal from sense to pure reason. But the fatal objection to all four is their implying Heteronomy; no imperative founded on them can utter moral, _i.e._, categorical commands.

That the absolutely good Will must be autonomous--_i.e._, without any kind of motive or interest, lay Commands on itself that are at the same time fit to be laws for all rational beings, appears, then, from a deeper consideration of even the popular conceptions of morality. But now the question can no longer be put off: Is Morality, of which this is the only conception, a reality or a phantom? All the different expressions given to the Categorical Imperatives are synthetic practical propositions _a priori_; they postulate a possible synthetic use of the pure practical reason. Is there, and how is there, such a possible synthetic use? This is the question (the same as the other) that Kant proceeds to answer in the Third Section, by giving, in default of a complete Critique of the faculty, as much as is necessary for the purpose. But here, since he afterwards undertook the full Critique, it is better to stop the analysis of the earlier work, and summarily draw upon both for the remainder of the argument, and the rather because some important points have to be added that occur only in the later treatise. The foregoing is a sufficient example of his method of treatment.

The synthetic use of the pure practical reason, in the Categorical Imperative, is legitimized; Autonomy of the Will is explained; Duty is shown to be no phantom--through the conception of Freedom of Will, properly understood. Theoretically (speculatively), Freedom is undemonstrable; being eternally met, in one of the (cosmological) Antinomies of the Pure Reason, by the counter-assertion that everything in the universe takes place according to unchanging laws of nature. Even theoretically, however, Freedom