Such an interest alone is pure. But if it can determine
the will only by means of another object of desire or on the
suggestion of a particular feeling of the subject, then reason takes
only an indirect interest in the action, and, as reason by itself
without experience cannot discover either objects of the will or a
special feeling actuating it, this latter interest would only be
empirical and not a pure rational interest. The logical interest of
reason (namely, to extend its insight) is never direct, but
presupposes purposes for which reason is employed.
In order indeed that a rational being who is also affected through
the senses should will what reason alone directs such beings that they
ought to will, it is no doubt requisite that reason should have a
power to infuse a feeling of pleasure or satisfaction in the
fulfilment of duty, that is to say, that it should have a causality by
which it determines the sensibility according to its own principles.
But it is quite impossible to discern, i.e., to make it intelligible a
priori, how a mere thought, which itself contains nothing sensible,
can itself produce a sensation of pleasure or pain; for this is a
particular kind of causality of which as of every other causality we
can determine nothing whatever a priori; we must only consult
experience about it.
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