NOVEL THINKING

In fact, when the thinking man has conquered the temptations to vice, and is conscious of having done his (often hard) duty, he finds himself in a state of peace and satisfaction which may well be called happiness, in which virtue is her own reward. The notion of law, in so far as it imports obligation—i.e., annexes the predicate, “forbidden” or “allowed,” to an action—regards, first, the external practical relation of person to person, in so far as the actions of one may affect or influence another; second, it does not regard the relation betwixt the choice of one and the wishes or wants of another, as in deeds of benevolence or severity, but merely respects the relationship of choice to choice; thirdly, in this reciprocal relationship of choices, no question is made as to the matter chosen. For beings like ourselves, affected by sensitive excitements, totally different in kind from the causal laws of reason, and whose actions fall out, vastly discrepant from what naked unimpeded reason would have done, such abstract necessity of acting is spoken of as what one should or ought, and the subjective is distinguished from the objective necessity. The tone of Kant’s ethical writings is of the loftiest kind. In this will be found the permanent gain to philosophy which attends upon the use of the critical method, in contrast to the dialectic.

Casuistical Questions.—Are falsehoods out of pure politeness (the most obedient servant at the end of a letter), lying? Three chapters in this work will be found in the following sheets, under the title of “Inquiry into the à priori Operations of the Will.”. The doctrine of this cannot belong to jurisprudence, but to ethics, since this alone includes in its conception self-constraint according to moral laws.

XVI.—: VIRTUE, SO FAR AS IT IS BASED UPON A PRINCIPLE OF INWARD FREEDOM, DEMANDS, FIRST (POSITIVELY), MAN’S SELF-COMMAND. Conduct precisely exhaustive of what we were indebted to, is unattended by any judicial effect. But no practical principle founded on them can be necessary, or of catholic extent; for when the will acts from maxims or self-love, the determinator of choice is based on feelings in the sensory; and it is uncertain that these feelings are universal, not even certain that they are unalterable in respect of the same external objects. Here is the answer of the philosopher.

These vices form the detestable family of envy, ingratitude, and malice; but the hate is in these vices not open and violent, but veiled and secret; and so, to the forgetfulness of one’s duty toward one’s neighbour, superadds meanness, that is, a violation of what a man owes to himself.

The issue of abortion has been a contentious issue that has given rise to debates, whether one decides to undergo the operation depends on how one sees the life after. There can, however, be but one ethical intent, as the inward ground of a man’s determination to fulfil his duty; an intention extending even to his juridical duties, though these last must not on this account be held or reputed moral duties. The principle of ethics being a categorical imperative does not admit of proof, but it admits of a justification from principles of pure practical reason. Are not the different styles of address, and the especial marks of respect, denoting, with such painful anxiety, difference of rank in society,—all which differs widely from politeness, a thing indispensable for mutually reverencing one another,—the thou, he, they, your high wisdom, your reverence, etc. Now, to clear up this seeming antagonism between the mechanism of nature, and freedom in one and the same given action, we must refer to what was advanced in the Critique of Pure Reason, or what at least is a corollary from it, viz., that that necessity of nature, which may not consort with the freedom of the subject, attaches singly to the modifications of a thing standing under Edition: current; Page: [139] conditions of time, i.e., to the modifications of the acting subject as phenomenon; and that, therefore, so far (i.e., as phenomenon) the determinators of each act lie in the foregoing elapsed time, and are quite beyond his power (part of which are the actions man has already performed, and the phenomenal character he has given himself in his own eyes), yet, e contra, the self-same subject, being self-conscious of itself as a thing in itself, considers its existence as somewhat, detached from conditions of time, and itself, so far forth, as only determinable by laws given it by its own reason; and in this existence nothing precedes its own voluntary act, every action, and generally every determination of its being, changing conformably to its internal sense; nay, the entire series of its existence as a sensible being, is, in its consciousness of an intelligible cogitable existence, nothing but a mere sequent of its causality, never its determinator, as noumenon. The pain that a man feels from remorse of conscience, although its origin is moral, is yet in its operation physical, like grief, fear, and every other diseased condition. Before we can figure to ourselves the vicious as haunted with an uneasy recollection of his misdeeds, he must be cogitated as already in some degree morally good; as must likewise he who is to be gratified from reflecting on the integrity of his conduct.

For the reverence due to others, who display by their conduct an example, ought never to degenerate into a mere servile copying of their manners (which would be to raise a custom into the authority of a law), a tyranny of the popular use and wont, altogether subversive of the duty owed by man to himself. 2. The system is not a unity, which must be wholly accepted or entirely rejected. One of the greatest difficulties in the study of Kant’s Practical Philosophy is, to determine how far he distinguishes Reason from Will, and how far he identifies them. It is in the exposition of this vice that we can best display the inaccuracy of all those accounts of virtue and vice which make them differ in “degree,” and show clearly at the same time the applicability of Aristotle’s famous principle, that virtue is the mean betwixt two extremes of vice. With these conditions, the character (indoles) is noble (erecta); in the opposite case, it is ignoble (indoles abjecta serva). (parts) that compose it? 13 March. The moral law, therefore, inevitably humbles every man. Where we have exhibited at once the materials and the architectonic form of the science.

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