Books: The Critique of Practical Reason

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II. Critical Solution of the Antinomy of Practical Reason.

The antinomy of pure speculative reason exhibits a similar
conflict between freedom and physical necessity in the causality of
events in the world. It was solved by showing that there is no real
contradiction when the events and even the world in which they occur
are regarded (as they ought to be) merely as appearances; since one
and the same acting being, as an appearance (even to his own inner
sense), has a causality in the world of sense that always conforms
to the mechanism of nature, but with respect to the same events, so
far as the acting person regards himself at the same time as a
noumenon (as pure intelligence in an existence not dependent on the
condition of time), he can contain a principle by which that causality
acting according to laws of nature is determined, but which is
itself free from all laws of nature.

{BOOK_2|CHAPTER_2 ^paragraph 15}

It is just the same with the foregoing antinomy of pure practical
reason. The first of the two propositions, "That the endeavour after
happiness produces a virtuous mind," is absolutely false; but the
second, "That a virtuous mind necessarily produces happiness," is
not absolutely false, but only in so far as virtue is considered as
a form of causality in the sensible world, and consequently only if
I suppose existence in it to be the only sort of existence of a
rational being; it is then only conditionally false. But as I am not
only justified in thinking that I exist also as a noumenon in a
world of the understanding, but even have in the moral law a purely
intellectual determining principle of my causality (in the sensible
world), it is not impossible that morality of mind should have a
connection as cause with happiness (as an effect in the sensible
world) if not immediate yet mediate (viz., through an intelligent
author of nature), and moreover necessary; while in a system of nature
which is merely an object of the senses, this combination could
never occur except contingently and, therefore, could not suffice
for the summum bonum.

Thus, notwithstanding this seeming conflict of practical reason with
itself, the summum bonum, which is the necessary supreme end of a will
morally determined, is a true object thereof; for it is practically
possible, and the maxims of the will which as regards their matter
refer to it have objective reality, which at first was threatened by
the antinomy that appeared in the connection of morality with
happiness by a general law; but this was merely from a
misconception, because the relation between appearances was taken
for a relation of the things in themselves to these appearances.

When we find ourselves obliged to go so far, namely, to the
connection with an intelligible world, to find the possibility of
the summum bonum, which reason points out to all rational beings as
the goal of all their moral wishes, it must seem strange that,
nevertheless, the philosophers both of ancient and modern times have
been able to find happiness in accurate proportion to virtue even in
this life (in the sensible world), or have persuaded themselves that
they were conscious thereof. For Epicurus as well as the Stoics
extolled above everything the happiness that springs from the
consciousness of living virtuously; and the former was not so base
in his practical precepts as one might infer from the principles of
his theory, which he used for explanation and not for action, or as
they were interpreted by many who were misled by his using the term
pleasure for contentment; on the contrary, he reckoned the most
disinterested practice of good amongst the ways of enjoying the most
intimate delight, and his scheme of pleasure (by which he meant
constant cheerfulness of mind) included the moderation and control
of the inclinations, such as the strictest moral philosopher might
require. He differed from the Stoics chiefly in making this pleasure
the motive, which they very rightly refused to do. For, on the one
hand, the virtuous Epicurus, like many well-intentioned men of this
day who do not reflect deeply enough on their principles, fell into
the error of presupposing the virtuous disposition in the persons
for whom he wished to provide the springs to virtue (and indeed the
upright man cannot be happy if he is not first conscious of his
uprightness; since with such a character the reproach that his habit
of thought would oblige him to make against himself in case of
transgression and his moral self-condemnation would rob him of all
enjoyment of the pleasantness which his condition might otherwise
contain). But the question is: How is such a disposition possible in
the first instance, and such a habit of thought in estimating the
worth of one's existence, since prior to it there can be in the
subject no feeling at all for moral worth? If a man is virtuous
without being conscious of his integrity in every action, he will
certainly not enjoy life, however favourable fortune may be to him
in its physical circumstances; but can we make him virtuous in the
first instance, in other words, before he esteems the moral worth of
his existence so highly, by praising to him the peace of mind that
would result from the consciousness of an integrity for which he has
no sense?

On the other hand, however, there is here an occasion of a vitium
subreptionis, and as it were of an optical illusion, in the
self-consciousness of what one does as distinguished from what one
feels- an illusion which even the most experienced cannot altogether
avoid. The moral disposition of mind is necessarily combined with a
consciousness that the will is determined directly by the law. Now the
consciousness of a determination of the faculty of desire is always
the source of a satisfaction in the resulting action; but this
pleasure, this satisfaction in oneself, is not the determining
principle of the action; on the contrary, the determination of the
will directly by reason is the source of the feeling of pleasure,
and this remains a pure practical not sensible determination of the
faculty of desire. Now as this determination has exactly the same
effect within in impelling to activity, that a feeling of the pleasure
to be expected from the desired action would have had, we easily
look on what we ourselves do as something which we merely passively
feel, and take the moral spring for a sensible impulse, just as it
happens in the so-called illusion of the senses (in this case the
inner sense). It is a sublime thing in human nature to be determined
to actions immediately by a purely rational law; sublime even is the
illusion that regards the subjective side of this capacity of
intellectual determination as something sensible and the effect of a
special sensible feeling (for an intellectual feeling would be a
contradiction). It is also of great importance to attend to this
property of our personality and as much as possible to cultivate the
effect of reason on this feeling. But we must beware lest by falsely
extolling this moral determining principle as a spring, making its
source lie in particular feelings of pleasure (which are in fact
only results), we degrade and disfigure the true genuine spring, the
law itself, by putting as it were a false foil upon it. Respect, not
pleasure or enjoyment of happiness, is something for which it is not
possible that reason should have any antecedent feeling as its
foundation (for this would always be sensible and pathological); and
consciousness of immediate obligation of the will by the law is by
no means analogous to the feeling of pleasure, although in relation to
the faculty of desire it produces the same effect, but from
different sources: it is only by this mode of conception, however,
that we can attain what we are seeking, namely, that actions be done
not merely in accordance with duty (as a result of pleasant feelings),
but from duty, which must be the true end of all moral cultivation.

Have we not, however, a word which does not express enjoyment, as
happiness does, but indicates a satisfaction in one's existence, an
analogue of the happiness which must necessarily accompany the
consciousness of virtue? Yes this word is self-contentment which in
its proper signification always designates only a negative
satisfaction in one's existence, in which one is conscious of
needing nothing. Freedom and the consciousness of it as a faculty of
following the moral law with unyielding resolution is independence
of inclinations, at least as motives determining (though not as
affecting) our desire, and so far as I am conscious of this freedom in
following my moral maxims, it is the only source of an unaltered
contentment which is necessarily connected with it and rests on no
special feeling. This may be called intellectual contentment. The
sensible contentment (improperly so-called) which rests on the
satisfaction of the inclinations, however delicate they may be
imagined to be, can never be adequate to the conception of it. For the
inclinations change, they grow with the indulgence shown them, and
always leave behind a still greater void than we had thought to
fill. Hence they are always burdensome to a rational being, and,
although he cannot lay them aside, they wrest from him the wish to
be rid of them. Even an inclination to what is right (e.g., to
beneficence), though it may much facilitate the efficacy of the
moral maxims, cannot produce any. For in these all must be directed to
the conception of the law as a determining principle, if the action is
to contain morality and not merely legality. Inclination is blind
and slavish, whether it be of a good sort or not, and, when morality
is in question, reason must not play the part merely of guardian to
inclination, but disregarding it altogether must attend simply to
its own interest as pure practical reason. This very feeling of
compassion and tender sympathy, if it precedes the deliberation on the
question of duty and becomes a determining principle, is even annoying
to right thinking persons, brings their deliberate maxims into
confusion, and makes them wish to be delivered from it and to be
subject to lawgiving reason alone.

{BOOK_2|CHAPTER_2 ^paragraph 20}

From this we can understand how the consciousness of this faculty of
a pure practical reason produces by action (virtue) a consciousness of
mastery over one's inclinations, and therefore of independence of
them, and consequently also of the discontent that always
accompanies them, and thus a negative satisfaction with one's state,
i.e., contentment, which is primarily contentment with one's own
person. Freedom itself becomes in this way (namely, indirectly)
capable of an enjoyment which cannot be called happiness, because it
does not depend on the positive concurrence of a feeling, nor is it,
strictly speaking, bliss, since it does not include complete
independence of inclinations and wants, but it resembles bliss in so
far as the determination of one's will at least can hold itself free
from their influence; and thus, at least in its origin, this enjoyment
is analogous to the self-sufficiency which we can ascribe only to
the Supreme Being.

From this solution of the antinomy of practical pure reason, it
follows that in practical principles we may at least conceive as
possible a natural and necessary connection between the
consciousness of morality and the expectation of a proportionate
happiness as its result, though it does not follow that we can know or
perceive this connection; that, on the other hand, principles of the
pursuit of happiness cannot possibly produce morality; that,
therefore, morality is the supreme good (as the first condition of the
summum bonum), while happiness constitutes its second element, but
only in such a way that it is the morally conditioned, but necessary
consequence of the former. Only with this subordination is the
summum bonum the whole object of pure practical reason, which must
necessarily conceive it as possible, since it commands us to
contribute to the utmost of our power to its realization. But since
the possibility of such connection of the conditioned with its
condition belongs wholly to the supersensual relation of things and
cannot be given according to the laws of the world of sense,
although the practical consequences of the idea belong to the world of
sense, namely, the actions that aim at realizing the summum bonum;
we will therefore endeavour to set forth the grounds of that
possibility, first, in respect of what is immediately in our power,
and then, secondly, in that which is not in our power, but which
reason presents to us as the supplement of our impotence, for the
realization of the summum bonum (which by practical principles is
necessary).

III. Of the Primacy of Pure Practical Reason in its

Union with the Speculative Reason.

{BOOK_2|CHAPTER_2 ^paragraph 25}

By primacy between two or more things connected by reason, I
understand the prerogative, belonging to one, of being the first
determining principle in the connection with all the rest. In a
narrower practical sense it means the prerogative of the interest of
one in so far as the interest of the other is subordinated to it,
while it is not postponed to any other. To every faculty of the mind
we can attribute an interest, that is, a principle, that contains
the condition on which alone the former is called into exercise.
Reason, as the faculty of principles, determines the interest of all
the powers of the mind and is determined by its own. The interest of
its speculative employment consists in the cognition of the object
pushed to the highest a priori principles: that of its practical
employment, in the determination of the will in respect of the final
and complete end. As to what is necessary for the possibility of any
employment of reason at all, namely, that its principles and
affirmations should not contradict one another, this constitutes no
part of its interest, but is the condition of having reason at all; it
is only its development, not mere consistency with itself, that is
reckoned as its interest.

If practical reason could not assume or think as given anything
further than what speculative reason of itself could offer it from its
own insight, the latter would have the primacy. But supposing that
it had of itself original a priori principles with which certain
theoretical positions were inseparably connected, while these were
withdrawn from any possible insight of speculative reason (which,
however, they must not contradict); then the question is: Which
interest is the superior (not which must give way, for they are not
necessarily conflicting), whether speculative reason, which knows
nothing of all that the practical offers for its acceptance, should
take up these propositions and (although they transcend it) try to
unite them with its own concepts as a foreign possession handed over
to it, or whether it is justified in obstinately following its own
separate interest and, according to the canonic of Epicurus, rejecting
as vain subtlety everything that cannot accredit its objective reality
by manifest examples to be shown in experience, even though it
should be never so much interwoven with the interest of the
practical (pure) use of reason, and in itself not contradictory to the
theoretical, merely because it infringes on the interest of the
speculative reason to this extent, that it removes the bounds which
this latter had set to itself, and gives it up to every nonsense or
delusion of imagination?

In fact, so far as practical reason is taken as dependent on
pathological conditions, that is, as merely regulating the
inclinations under the sensible principle of happiness, we could not
require speculative reason to take its principles from such a
source. Mohammed's paradise, or the absorption into the Deity of the
theosophists and mystics would press their monstrosities on the reason
according to the taste of each, and one might as well have no reason
as surrender it in such fashion to all sorts of dreams. But if pure
reason of itself can be practical and is actually so, as the
consciousness of the moral law proves, then it is still only one and
the same reason which, whether in a theoretical or a practical point
of view, judges according to a priori principles; and then it is clear
that although it is in the first point of view incompetent to
establish certain propositions positively, which, however, do not
contradict it, then, as soon as these propositions are inseparably
attached to the practical interest of pure reason, it must accept
them, though it be as something offered to it from a foreign source,
something that has not grown on its own ground, but yet is
sufficiently authenticated; and it must try to compare and connect
them with everything that it has in its power as speculative reason.
It must remember, however, that these are not additions to its
insight, but yet are extensions of its employment in another,
namely, a practical aspect; and this is not in the least opposed to
its interest, which consists in the restriction of wild speculation.

Thus, when pure speculative and pure practical reason are combined
in one cognition, the latter has the primacy, provided, namely, that
this combination is not contingent and arbitrary, but founded a priori
on reason itself and therefore necessary. For without this
subordination there would arise a conflict of reason with itself;
since, if they were merely co-ordinate, the former would close its
boundaries strictly and admit nothing from the latter into its domain,
while the latter would extend its bounds over everything and when
its needs required would seek to embrace the former within them. Nor
could we reverse the order and require pure practical reason to be
subordinate to the speculative, since all interest is ultimately
practical, and even that of speculative reason is conditional, and
it is only in the practical employment of reason that it is complete.

{BOOK_2|CHAPTER_2 ^paragraph 30}

IV. The Immortality of the Soul as a Postulate of

Pure Practical Reason.

The realization of the summum bonum in the world is the necessary
object of a will determinable by the moral law. But in this will the
perfect accordance of the mind with the moral law is the supreme
condition of the summum bonum. This then must be possible, as well
as its object, since it is contained in the command to promote the
latter. Now, the perfect accordance of the will with the moral law
is holiness, a perfection of which no rational being of the sensible
world is capable at any moment of his existence. Since,
nevertheless, it is required as practically necessary, it can only
be found in a progress in infinitum towards that perfect accordance,
and on the principles of pure practical reason it is necessary to
assume such a practical progress as the real object of our will.

{BOOK_2|CHAPTER_2 ^paragraph 35}

Now, this endless progress is only possible on the supposition of an
endless duration of the existence and personality of the same rational
being (which is called the immortality of the soul). The summum bonum,
then, practically is only possible on the supposition of the
immortality of the soul; consequently this immortality, being
inseparably connected with the moral law, is a postulate of pure
practical reason (by which I mean a theoretical proposition, not
demonstrable as such, but which is an inseparable result of an
unconditional a priori practical law.

This principle of the moral destination of our nature, namely,
that it is only in an endless progress that we can attain perfect
accordance with the moral law, is of the greatest use, not merely
for the present purpose of supplementing the impotence of
speculative reason, but also with respect to religion. In default of
it, either the moral law is quite degraded from its holiness, being
made out to be indulgent and conformable to our convenience, or else
men strain their notions of their vocation and their expectation to an
unattainable goal, hoping to acquire complete holiness of will, and so
they lose themselves in fanatical theosophic dreams, which wholly
contradict self-knowledge. In both cases the unceasing effort to
obey punctually and thoroughly a strict and inflexible command of
reason, which yet is not ideal but real, is only hindered. For a
rational but finite being, the only thing possible is an endless
progress from the lower to higher degrees of moral perfection. The
Infinite Being, to whom the condition of time is nothing, sees in this
to us endless succession a whole of accordance with the moral law; and
the holiness which his command inexorably requires, in order to be
true to his justice in the share which He assigns to each in the
summum bonum, is to be found in a single intellectual intuition of the
whole existence of rational beings. All that can be expected of the
creature in respect of the hope of this participation would be the
consciousness of his tried character, by which from the progress he
has hitherto made from the worse to the morally better, and the
immutability of purpose which has thus become known to him, he may
hope for a further unbroken continuance of the same, however long
his existence may last, even beyond this life, * and thus he may
hope, not indeed here, nor in any imaginable point of his future
existence, but only in the endlessness of his duration (which God
alone can survey) to be perfectly adequate to his will (without
indulgence or excuse, which do not harmonize with justice).

* It seems, nevertheless, impossible for a creature to have the
conviction of his unwavering firmness of mind in the progress
towards goodness. On this account the Christian religion makes it come
only from the same Spirit that works sanctification, that is, this
firm purpose, and with it the consciousness of steadfastness in the
moral progress. But naturally one who is conscious that he has
persevered through a long portion of his life up to the end in the
progress to the better, and this genuine moral motives, may well
have the comforting hope, though not the certainty, that even in an
existence prolonged beyond this life he will continue in these
principles; and although he is never justified here in his own eyes,
nor can ever hope to be so in the increased perfection of his
nature, to which he looks forward, together with an increase of
duties, nevertheless in this progress which, though it is directed
to a goal infinitely remote, yet is in God's sight regarded as
equivalent to possession, he may have a prospect of a blessed
future; for this is the word that reason employs to designate
perfect well-being independent of all contingent causes of the
world, and which, like holiness, is an idea that can be contained only
in an endless progress and its totality, and consequently is never
fully attained by a creature.

{BOOK_2|CHAPTER_2 ^paragraph 40}

V. The Existence of God as a Postulate of Pure Practical Reason.

In the foregoing analysis the moral law led to a practical problem
which is prescribed by pure reason alone, without the aid of any
sensible motives, namely, that of the necessary completeness of the
first and principle element of the summum bonum, viz., morality;
and, as this can be perfectly solved only in eternity, to the
postulate of immortality. The same law must also lead us to affirm the
possibility of the second element of the summum bonum, viz., happiness
proportioned to that morality, and this on grounds as disinterested as
before, and solely from impartial reason; that is, it must lead to the
supposition of the existence of a cause adequate to this effect; in
other words, it must postulate the existence of God, as the
necessary condition of the possibility of the summum bonum (an
object of the will which is necessarily connected with the moral
legislation of pure reason). We proceed to exhibit this connection
in a convincing manner.

Happiness is the condition of a rational being in the world with
whom everything goes according to his wish and will; it rests,
therefore, on the harmony of physical nature with his whole end and
likewise with the essential determining principle of his will. Now the
moral law as a law of freedom commands by determining principles,
which ought to be quite independent of nature and of its harmony
with our faculty of desire (as springs). But the acting rational being
in the world is not the cause of the world and of nature itself. There
is not the least ground, therefore, in the moral law for a necessary
connection between morality and proportionate happiness in a being
that belongs to the world as part of it, and therefore dependent on
it, and which for that reason cannot by his will be a cause of this
nature, nor by his own power make it thoroughly harmonize, as far as
his happiness is concerned, with his practical principles.
Nevertheless, in the practical problem of pure reason, i.e., the
necessary pursuit of the summum bonum, such a connection is postulated
as necessary: we ought to endeavour to promote the summum bonum,
which, therefore, must be possible. Accordingly, the existence of a
cause of all nature, distinct from nature itself and containing the
principle of this connection, namely, of the exact harmony of
happiness with morality, is also postulated. Now this supreme cause
must contain the principle of the harmony of nature, not merely with a
law of the will of rational beings, but with the conception of this
law, in so far as they make it the supreme determining principle of
the will, and consequently not merely with the form of morals, but
with their morality as their motive, that is, with their moral
character. Therefore, the summum bonum is possible in the world only
on the supposition of a Supreme Being having a causality corresponding
to moral character. Now a being that is capable of acting on the
conception of laws is an intelligence (a rational being), and the
causality of such a being according to this conception of laws is
his will; therefore the supreme cause of nature, which must be
presupposed as a condition of the summum bonum is a being which is the
cause of nature by intelligence and will, consequently its author,
that is God. It follows that the postulate of the possibility of the
highest derived good (the best world) is likewise the postulate of the
reality of a highest original good, that is to say, of the existence
of God. Now it was seen to be a duty for us to promote the summum
bonum; consequently it is not merely allowable, but it is a
necessity connected with duty as a requisite, that we should
presuppose the possibility of this summum bonum; and as this is
possible only on condition of the existence of God, it inseparably
connects the supposition of this with duty; that is, it is morally
necessary to assume the existence of God.

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