, laws of good), but could not be conceived as
obliged thereby to act lawfully, because of itself from its subjective
constitution it can only be determined by the conception of good.
Therefore no imperatives hold for the Divine will, or in general for a
holy will; ought is here out of place, because the volition is already
of itself necessarily in unison with the law. Therefore imperatives
are only formulae to express the relation of objective laws of all
volition to the subjective imperfection of the will of this or that
rational being, e.g., the human will.
Now all imperatives command either hypothetically or
categorically. The former represent the practical necessity of a
possible action as means to something else that is willed (or at least
which one might possibly will). The categorical imperative would be
that which represented an action as necessary of itself without
reference to another end, i.e., as objectively necessary.
Since every practical law represents a possible action as good
and, on this account, for a subject who is practically determinable by
reason, necessary, all imperatives are formulae determining an
action which is necessary according to the principle of a will good in
some respects.
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