end。 Now the Critique of Pure Speculative Reason proves that this is
incapable of solving satisfactorily the most weighty problems that are
proposed to it； although it does not ignore the natural and
important hints received from the same reason； nor the great steps
that it can make to approach to this great goal that is set before it；
which； however； it can never reach of itself； even with the help of
the greatest knowledge of nature。 Nature then seems here to have
provided us only in a stepmotherly fashion with the faculty required
for our end。
Suppose； now； that in this matter nature had conformed to our wish
and had given us that capacity of discernment or that enlightenment
which we would gladly possess； or which some imagine they actually
possess； what would in all probability be the consequence？ Unless
our whole nature were at the same time changed； our inclinations；
which always have the first word； would first of all demand their
own satisfaction； and； joined with rational reflection； the greatest
possible and most lasting satisfaction； under the name of happiness；
the moral law would afterwards speak； in order to keep them within
their proper bounds； and even to subject them all to a higher end；
which has no regard to inclination。 But instead of the conflict that
the moral disposition has now to carry on with the inclinations； in
which； though after some defeats； moral strength of mind may be
gradually acquired； God and eternity with their awful majesty would
stand unceasingly before our eyes （for what we can prove perfectly
is to us as certain as that of which we are assured by the sight of
our eyes）。 Transgression of the law； would； no doubt； be avoided； what
is manded would be done； but the mental disposition； from which
actions ought to proceed； cannot be infused by any mand； and in
this case the spur of action is ever active and external； so that
reason has no need to exert itself in order to gather strength to
resist the inclinations by a lively representation of the dignity of
the law： hence most of the actions that conformed to the law would
be done from fear； a few only from hope； and none at all from duty；
and the moral worth of actions； on which alone in the eyes of
supreme wisdom the worth of the person and even that of the world
depends； would cease to exist。 As long as the nature of man remains
what it is； his conduct would thus be changed into mere mechanism；
in which； as in a puppet…show； everything would gesticulate well；
but there would be no life in the figures。 Now； when it is quite
otherwise with us； when with all the effort of our reason we have only
a very obscure and doubtful view into the future； when the Governor of
the world allows us only to conjecture his existence and his
majesty； not to behold them or prove them clearly； and on the other
hand； the moral law within us； without promising or threatening
anything with certainty； demands of us disinterested respect； and only
when this respect has bee active and dominant； does it allow us
by means of it a prospect into the world of the supersensible； and
then only with weak glances： all this being so； there is room for true
moral disposition； immediately devoted to the law； and a rational
creature can bee worthy of sharing in the summum bonum that
corresponds to the worth of his person and not merely to his
actions。 Thus what the study of nature and of man teaches us
sufficiently elsewhere may well be true here also； that the
unsearchable wisdom by which we exist is not less worthy of admiration
in what it has denied than in what it has granted。
SECOND PART。
Methodology of Pure Practical Reason。
By the methodology of pure practical reason we are not to understand
the mode of proceeding with pure practical principles （whether in
study or in exposition）； with a view to a scientific knowledge of
them； which alone is what is properly called method elsewhere in
theoretical philosophy （for popular knowledge requires a manner；
science a method； i。e。； a process according to principles of reason by
which alone the manifold of any branch of knowledge can bee a
system）。 On the contrary； by this methodology is understood the mode
in which we can give the laws of pure practical reason access to the
human mind and influence on its maxims； that is； by which we can
make the objectively practical reason subjectively practical also。
Now it is clear enough that those determining principles of the will
which alone make maxims properly moral and give them a moral worth；
namely； the direct conception of the law and the objective necessity
of obeying it as our duty； must be regarded as the proper springs of
actions； since otherwise legality of actions might be produced； but
not morality of character。 But it is not so clear； on the contrary； it
must at first sight seem to every one very improbable that even
subjectively that exhibition of pure virtue can have more power over
the human mind； and supply a far stronger spring even for effecting
that legality of actions； and can produce more powerful resolutions to
prefer the law； from pure respect for it； to every other
consideration； than all the deceptive allurements of pleasure or of
all that may be reckoned as happiness； or even than all threatenings
of pain and misfortune。 Nevertheless； this is actually the case； and
if human nature were not so constituted； no mode of presenting the law
by roundabout ways and indirect remendations would ever produce
morality of character。 All would be simple hypocrisy； the law would be
hated； or at least despised； while it was followed for the sake of
one's own advantage。 The letter of the law （legality） would be found
in our actions； but not the spirit of it in our minds （morality）；
and as with all our efforts we could not quite free ourselves from
reason in our judgement； we must inevitably appear in our own eyes
worthless； depraved men； even though we should seek to pensate
ourselves for this mortification before the inner tribunal； by
enjoying the pleasure that a supposed natural or divine law might be
imagined to have connected with it a sort of police machinery；
regulating its operations by what was done without troubling itself
about the motives for doing it。
It cannot indeed be denied that in order to bring an uncultivated or
degraded mind into the track of moral goodness some preparatory
guidance is necessary； to attract it by a view of its own advantage；
or to alarm it by fear of loss； but as soon as this mechanical work；
these leading…strings have produced some effect； then we must bring
before the mind the pure moral motive； which； not only because it is
the only one that can be the foundation of a character （a
practically consistent habit of mind with unchangeable maxims）； but
also because it teaches a man to feel his own dignity； gives the
mind a power unexpected even by himself； to tear himself from all
sensible attachments so far as they would fain have the rule； and to
find a rich pensation for the sacrifice he offers； in the
independence of his rational nature and the greatness of soul to which
he sees that he is destined。 We will therefore show； by such
observations as every one can make； that this property of our minds；
this receptivity for a pure moral interest； and consequently the
moving force of the pure conception of virtue； when it is properly
applied to the human heart； is the most powerful spring and； when a
continued and punctual observance of moral maxims is in question；
the only spring of good conduct。 It must； however； be remembered
that if these observations only prove the reality of such a feeling；
but do not show any moral improvement brought about by it； this is
no argument against the only method that exists of making the
objectively practical laws of pure reason subjectively practical；
through the mere force of the conception of duty； nor does it prove
that this method is a vain delusion。 For as it has never yet e into
vogue； experience can say nothing of its results； one can only ask for
proofs of the receptivity for such springs； and these I will now
briefly present； and then sketch t