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maintained humanity in its proper dignity in his own person and
honoured it； that he has no reason to be ashamed of himself in his own
sight； or to dread the inward glance of self…examination？ This
consolation is not happiness； it is not even the smallest part of
it； for no one would wish to have occasion for it； or would；
perhaps； even desire a life in such circumstances。 But he lives； and
he cannot endure that he should be in his own eyes unworthy of life。
This inward peace is therefore merely negative as regards what can
make life pleasant； it is； in fact； only the escaping the danger of
sinking in personal worth； after everything else that is valuable
has been lost。 It is the effect of a respect for something quite
different from life； something in parison and contrast with which
life with all its enjoyment has no value。 He still lives only
because it is his duty； not because he finds anything pleasant in
life。
Such is the nature of the true motive of pure practical reason； it
is no other than the pure moral law itself； inasmuch as it makes us
conscious of the sublimity of our own supersensible existence and
subjectively produces respect for their higher nature in men who are
also conscious of their sensible existence and of the consequent
dependence of their pathologically very susceptible nature。 Now with
this motive may be bined so many charms and satisfactions of life
that even on this account alone the most prudent choice of a
rational Epicurean reflecting on the greatest advantage of life
would declare itself on the side of moral conduct； and it may even
be advisable to join this prospect of a cheerful enjoyment of life
with that supreme motive which is already sufficient of itself； but
only as a counterpoise to the attractions which vice does not fail
to exhibit on the opposite side； and not so as； even in the smallest
degree； to place in this the proper moving power when duty is in
question。 For that would be just the same as to wish to taint the
purity of the moral disposition in its source。 The majesty of duty has
nothing to do with enjoyment of life； it has its special law and its
special tribunal； and though the two should be never so well shaken
together to be given well mixed； like medicine； to the sick soul；
yet they will soon separate of themselves； and if they do not； the
former will not act； and although physical life might gain somewhat in
force； the moral life would fade away irrecoverably。
Critical Examination of the Analytic of Pure Practical Reason。
By the critical examination of a science； or of a portion of it；
which constitutes a system by itself； I understand the inquiry and
proof why it must have this and no other systematic form； when we
pare it with another system which is based on a similar faculty
of knowledge。 Now practical and speculative reason are based on the
same faculty； so far as both are pure reason。 Therefore the difference
in their systematic form must be determined by the parison of both；
and the ground of this must be assigned。
The Analytic of pure theoretic reason had to do with the knowledge
of such objects as may have been given to the understanding； and was
obliged therefore to begin from intuition and consequently （as this is
always sensible） from sensibility； and only after that could advance
to concepts （of the objects of this intuition）； and could only end
with principles after both these had preceded。 On the contrary；
since practical reason has not to do with objects so as to know
them； but with its own faculty of realizing them （in accordance with
the knowledge of them）； that is； with a will which is a causality；
inasmuch as reason contains its determining principle； since；
consequently； it has not to furnish an object of intuition； but as
practical reason has to furnish only a law （because the notion of
causality always implies the reference to a law which determines the
existence of the many in relation to one another）； hence a critical
examination of the Analytic of reason； if this is to be practical
reason （and this is properly the problem）； must begin with the
possibility of practical principles a priori。 Only after that can it
proceed to concepts of the objects of a practical reason； namely；
those of absolute good and evil； in order to assign them in accordance
with those principles （for prior to those principles they cannot
possibly be given as good and evil by any faculty of knowledge）； and
only then could the section be concluded with the last chapter；
that； namely； which treats of the relation of the pure practical
reason to the sensibility and of its necessary influence thereon；
which is a priori cognisable； that is； of the moral sentiment。 Thus
the Analytic of the practical pure reason has the whole extent of
the conditions of its use in mon with the theoretical； but in
reverse order。 The Analytic of pure theoretic reason was divided
into transcendental Aesthetic and transcendental Logic； that of the
practical reversely into Logic and Aesthetic of pure practical
reason （if I may； for the sake of analogy merely； use these
designations； which are not quite suitable）。 This logic again was
there divided into the Analytic of concepts and that of principles：
here into that of principles and concepts。 The Aesthetic also had in
the former case two parts； on account of the two kinds of sensible
intuition； here the sensibility is not considered as a capacity of
intuition at all； but merely as feeling （which can be a subjective
ground of desire）； and in regard to it pure practical reason admits no
further division。
It is also easy to see the reason why this division into two parts
with its subdivision was not actually adopted here （as one might
have been induced to attempt by the example of the former critique）。
For since it is pure reason that is here considered in its practical
use； and consequently as proceeding from a priori principles； and
not from empirical principles of determination； hence the division
of the analytic of pure practical reason must resemble that of a
syllogism； namely； proceeding from the universal in the major
premiss （the moral principle）； through a minor premiss containing a
subsumption of possible actions （as good or evil） under the former； to
the conclusion； namely； the subjective determination of the will （an
interest in the possible practical good； and in the maxim founded on
it）。 He who has been able to convince himself of the truth of the
positions occurring in the Analytic will take pleasure in such
parisons； for they justly suggest the expectation that we may
perhaps some day be able to discern the unity of the whole faculty
of reason （theoretical as well as practical） and be able to derive all
from one principle； which； is what human reason inevitably demands； as
it finds plete satisfaction only in a perfectly systematic unity of
its knowledge。
If now we consider also the contents of the knowledge that we can
have of a pure practical reason； and by means of it； as shown by the
Analytic； we find； along with a remarkable analogy between it and
the theoretical； no less remarkable differences。 As regards the
theoretical； the faculty of a pure rational cognition a priori could
be easily and evidently proved by examples from sciences （in which； as
they put their principles to the test in so many ways by methodical
use； there is not so much reason as in mon knowledge to fear a
secret mixture of empirical principles of cognition）。 But； that pure
reason without the admixture of any empirical principle is practical
of itself； this could only be shown from the monest practical use
of reason； by verifying the fact； that every man's natural reason
acknowledges the supreme practical principle as the supreme law of his
will… a law pletely a priori and not depending on any sensible
data。 It was necessary first to establish and verify the purity of its
origin； even in the judgement of this mon reason； before science
could take it in hand to make use of it； as a fact； that is； prior
to all disputation about its possibility； and all the consequences
that may be drawn from it。 But this circumstance may be readily
explained from what has just been said； because practical pure
reason must necessarily begin with principles； which therefore must be
the first data； the foundation of all science； and cannot be derived
from it。 It was possible to effect this verification of moral
principles as principles of a pure reason quite well； and with
sufficient certainty； by a single appeal to the judgement of mon
sense； for this reason； that anything empirical which might slip
into our maxims as a determining principle of the will can be detected
at once by the feeling of pleasure or pain which necessarily
attaches to it as exciting desire； whereas pure practical reason
positively refuses to admit this feeling into its principle as a
condition。 The heterogeneity of the determining principles （the
empirical and rational） is clearly detected by this resistance of a
practically legislating reason against every admixture of inclination；
and by a peculiar kind of sentiment； which； however； does not
precede the legislation of the practical reason； but； on the contrary；
is produced by this as a constraint； namely； by the feeling of a
respect such as no man has for inclinations of whatever kind but for
the law only； and it is detected in so marked and prominent a manner
that even the most uninstructed cannot fail to see at once in an
example presented to him； that empirical principles of volition may
indeed urge him to follow their attractions； but that he can never
be expected to obey anything but the pure practical law of reason
alone。
The distinction between the doctrine of happiness and the doctrine
of morality； in the former of which empirical principles constitute
the entire foundation； while in the second they do not form the
smallest part of it； is the first and most important office of the
Analytic of pure practical reason； and it must proceed in it with as
much exactness and； so to speak； scrupulousness； as any geometer in
his work。 The philosopher； however； has greater difficulties to
contend with here （as always in rational cognition by means of
concepts merely without construction）； because he cannot take any
intuition as a foundation （for a pure noumenon）。 He has； however； this
advantage that； like the chemist； he can at any time make an
experiment with every man's practical reason for the purpose of
distinguishing the moral （pure） principle of determination from the
empirical； namely； by adding the moral law （as a determining
principle） to the empirically affected will （e。g。； that of the man who
would be ready to lie because he can gain something thereby）。 It is as
if the analyst added alkali to a solution of lime in hydrochloric
acid； the acid at once forsakes the lime； bines with the alkali；
and the lime is precipitated。 just in the same way； if to a man who is
otherwise honest （or who for this occasion places himself only in
thought in the position of an honest man）； we present the moral law by
which he recognises the worthlessness of the liar； his practical
reason （in forming a judgement of what ought to be done） at once
forsakes the advantage； bines with that which maintains in him
respect for his own person （truthfulness）； and the advantage after
it has been separated and washed from every particle of reason
（which is altogether on the side of duty） is easily weighed by
everyone； so that it can enter into bination with reason in other
cases； only not where it could be opposed to the moral law； which
reason never forsakes； but most closely unites itself with。
But it does not follow that this distinction between the principle
of happiness and that of morality is an opposition between them； and
pure practical reason does not require that we should renounce all
claim to happiness； but only that the moment duty is in question we
should take no account of happiness。 It may even in certain respects
be a duty to provide for happiness； partly； because （including
skill； wealth； riches） it contains means for the fulfilment of our
duty； partly； because the absence of it （e。g。； poverty） i