第52章

Have we not, however, a word which does not express enjoyment, as happiness does, but indicates a satisfaction in one's existence, an analogue of the happiness which must necessarily accompany the consciousness of virtue? Yes this word is self-contentment which in its proper signification always designates only a negative satisfaction in one's existence, in which one is conscious of needing nothing.Freedom and the consciousness of it as a faculty of following the moral law with unyielding resolution is independence of inclinations, at least as motives determining (though not as affecting) our desire, and so far as I am conscious of this freedom in following my moral maxims, it is the only source of an unaltered contentment which is necessarily connected with it and rests on no special feeling.This may be called intellectual contentment.The sensible contentment (improperly so-called) which rests on the satisfaction of the inclinations, however delicate they may be imagined to be, can never be adequate to the conception of it.For the inclinations change, they grow with the indulgence shown them, and always leave behind a still greater void than we had thought to fill.Hence they are always burdensome to a rational being, and, although he cannot lay them aside, they wrest from him the wish to be rid of them.Even an inclination to what is right (e.g., to beneficence), though it may much facilitate the efficacy of the moral maxims, cannot produce any.For in these all must be directed to the conception of the law as a determining principle, if the action is to contain morality and not merely legality.Inclination is blind and slavish, whether it be of a good sort or not, and, when morality is in question, reason must not play the part merely of guardian to inclination, but disregarding it altogether must attend simply to its own interest as pure practical reason.This very feeling of compassion and tender sympathy, if it precedes the deliberation on the question of duty and becomes a determining principle, is even annoying to right thinking persons, brings their deliberate maxims into confusion, and makes them wish to be delivered from it and to be subject to lawgiving reason alone.

From this we can understand how the consciousness of this faculty of a pure practical reason produces by action (virtue) a consciousness of mastery over one's inclinations, and therefore of independence of them, and consequently also of the discontent that always accompanies them, and thus a negative satisfaction with one's state, i.e., contentment, which is primarily contentment with one's own person.Freedom itself becomes in this way (namely, indirectly)capable of an enjoyment which cannot be called happiness, because it does not depend on the positive concurrence of a feeling, nor is it, strictly speaking, bliss, since it does not include complete independence of inclinations and wants, but it resembles bliss in so far as the determination of one's will at least can hold itself free from their influence; and thus, at least in its origin, this enjoyment is analogous to the self-sufficiency which we can ascribe only to the Supreme Being.

From this solution of the antinomy of practical pure reason, it follows that in practical principles we may at least conceive as possible a natural and necessary connection between the consciousness of morality and the expectation of a proportionate happiness as its result, though it does not follow that we can know or perceive this connection; that, on the other hand, principles of the pursuit of happiness cannot possibly produce morality; that, therefore, morality is the supreme good (as the first condition of the summum bonum), while happiness constitutes its second element, but only in such a way that it is the morally conditioned, but necessary consequence of the former.Only with this subordination is the summum bonum the whole object of pure practical reason, which must necessarily conceive it as possible, since it commands us to contribute to the utmost of our power to its realization.But since the possibility of such connection of the conditioned with its condition belongs wholly to the supersensual relation of things and cannot be given according to the laws of the world of sense, although the practical consequences of the idea belong to the world of sense, namely, the actions that aim at realizing the summum bonum;we will therefore endeavour to set forth the grounds of that possibility, first, in respect of what is immediately in our power, and then, secondly, in that which is not in our power, but which reason presents to us as the supplement of our impotence, for the realization of the summum bonum (which by practical principles is necessary).

III.Of the Primacy of Pure Practical Reason in its Union with the Speculative Reason.

By primacy between two or more things connected by reason, Iunderstand the prerogative, belonging to one, of being the first determining principle in the connection with all the rest.In a narrower practical sense it means the prerogative of the interest of one in so far as the interest of the other is subordinated to it, while it is not postponed to any other.To every faculty of the mind we can attribute an interest, that is, a principle, that contains the condition on which alone the former is called into exercise.