However, if I had to choose between the notion of the moral sense
and that of perfection in general (two systems which at least do not
weaken morality, although they are totally incapable of serving as its
foundation), then I should decide for the latter, because it at
least withdraws the decision of the question from the sensibility
and brings it to the court of pure reason; and although even here it
decides nothing, it at all events preserves the indefinite idea (of
a will good in itself free from corruption, until it shall be more
precisely defined.
For the rest I think I may be excused here from a detailed
refutation of all these doctrines; that would only be superfluous
labour, since it is so easy, and is probably so well seen even by
those whose office requires them to decide for one of these theories
(because their hearers would not tolerate suspension of judgement).
But what interests us more here is to know that the prime foundation
of morality laid down by all these principles is nothing but
heteronomy of the will, and for this reason they must necessarily miss
their aim.
In every case where an object of the will has to be supposed, in
order that the rule may be prescribed which is to determine the
will, there the rule is simply heteronomy; the imperative is
conditional, namely, if or because one wishes for this object, one
should act so and so: hence it can never command morally, that is,
categorically.
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