Front matter
'i
OF CONGRESS
Class.
Chapter I.— Analytic of Principles. (^ 147-202.)
Article I. — Exposition of the notions, principle, rule, maxim, law. (§§ 147-152 inclusive.)
§ 147. — Practical principles are propositions containing different rules subordinate to them which may be grounds of determining the will, (page 75, line 4.) [page 85, line 4.]
Remark — Practical laws could not exist if reason were not a practical faculty. (§§ 148-152 inclusive.)
§ 148. — Collision of maxims and laws, (page 75, line 12.) [page 85, line 14.]
§ 150. — Imperatives objective ; maxims subjective, (page 76, line 16.) [page 86, line 25.]
§ 151. — Imperatives divided into laws and practical precepts- (page 76, line 24.) [page 86, line 32.]
§ 152. — Laws take no cognizance of aims, intentions, or effects, (page 77, line 17.) [page 87, line 30.]
Article II. — Every material principle whatsoever is aposteriori, and so can beget no practical law. (§§ 153-155 inclusive.) (Position I.)
§ 153. — All material practical principles are taken from experience and observation, (page 78, line 2.) [page 88, line 15.]
§ 154. — All practical principles determined by desire pre-suppose pleasure and are aposteriori. (p. 78, 1. 7.) [p. 88, 1. 21.]
§ 155. — Principles conditioned by pleasure or pain may become maxims but never laws, (page 78, line 23.) [page 89, line 10.]
Article III— -All material practical principles rest on self love. (§§ 156-167 inclusive.) (Position II.)
§ 156. — Happiness the supreme determinator ol all material practical principles, (page 79, line 2.) [page 89, line 20.]
§ 157. — Moral law is the sole proof of a supreme power of desire, (page 79, line 26.) (Corollary.) [page 90, line 16.]
Remark I. — Distinction betwixt the higher and lower powers of will. (§§ 158-164 inclusive.)
§ 158. — All feelings of pleasure depend on the sensory, (page 80, line 4.) [page 90, line 23.]
§ 159. — All feelings of "pleasure differ merely in degree, not in kind, (page 80, line 19.) [page 91, line 11.]
§ 160. — Faculty of representation of no moment when feeling determines choice, (page 81, line 4.) [page 91, line 31.]
§ 161. — Moral sense would be badly defined as an originary deteroamator. (page 81, line 18.) Cf. § 198. [page 92, line 13.]
§ 162. — Epicurus consistently regards all pleasures as exactly the same in kind, (page 82, line 4.) [page 93, line 1.]
§ 163. — Eeason the supreme power of desire, (page 82, line 21.) [page 93, line 19.] Cf. § 157.
§ 164. — Reason determines the will without the intervention of an emotion, (page 83, line 7.) [page 94, line 8.]
Remark II — Happiness can not found a practical laic. (§§ 165- 167 inclusive.)
§165. — Happiness a general denomination for all subjective determinators. (page 83, line 13.) [page 94, line 14.]
§ 166. — Laws founded on happiness are subjectively contingent, (page 84, line 3.) [page 95, line 7.]
§ 167.- — Subjective principles can not be elevated to the rank of objective laws, (page 84, line 23.) [page 95, line 28.]
Article IV. — Sole condition of all practical laws. (§§ 168-170 inclusive.) (Position III.)
§ 168. — Form of law in general can alone constitute practical laws, (page 85, line 25.) [page 97, line 2.]
Remark. — Aposteriori principles never can become the groundwork of any law. (§§ 169, 170.)
§ 169. — Self annihilating, when brought under the form of law. (page 86, line 10.) [page 97, line 21.]
§ 170. — Possible exceptions are innumerable, (page 86, line 32.) [page 98, line 18.]
Article V — Find the nature of a will whose sole law is the legislative form of its maxims. § 171. (Problem I.)
Article VI — Find the sole law regulating the causuality of a free will. (§§ 172-175 inclusive.) (Problem II.)
§ 172. — Concludes upon the legislative form, (page 88, line 16.) [page 100, line 8.]
Remark. — Morality first reveals to man his inward freedom. (§§ 173-175 inclusive.)
§ 173. — Moral necessity not a theoretic deduction from freedom, (page 88, line 29.) [page 100, line 23.] Cf. § 122.
§ 174. — Moral necessity an apodict of practical reason, (p. 89, line 13.) [page 101, line 9.] Galatians iv. 21 ; Romans iii. 19.
§ 175. — Man judges it possible to do what he ought, (page 90? line 2.) [page 102, line 1.]
Article VII. — Fundamental law of reason. (§§ 176-182 inclusive.) Cf. § 332.
§ 176. — So act that thy maxims of will might become law in a system of ' imiversal moral legislation, (p. 90, 1. 21.) See §§ 346 and 430 for the legal and moral principles into which this fundamental law is divided, [page 102, line 21.]
Remark. — Reason is immediately legislative. (§§ 177, 178.)
§ 177. — Practical rule is absolute in ethics, (page 90, line 24.) [page 102, line 24.]
§ 178. — Single isolated fact of practical reason, (page 91, line 9.) [page 103, line 14.]
§ 179. — Eeason is spontaneously practical, (page 91, line 22.) (Corollary.) [page 103, line 28.]
Remark. — Obligation is the relation of a defective will to the law. (§§ 180-182 inclusive.)
§ 180. — Moral law not confined to man. (page 91, line 24.) [page 104, line 2.]
§ 181. — Conceptions of duty and obligation, (page 92. line 12.) [page 104, line 22.]
§ 182. — Conceptions of virtue and holiness, (page 92, line 20.) [page 104, line 30. J
Article VIII. — Autonomy of will is the sole foundation of the ethical nature of man. (§§ 183-198 inclusive.) (Position IV.)
§ 183. — Moral law expresses nothing but the autonomy of reason, (page 93, line 4.) [page 105, line 19.]
Remark I. — Heteronomy can not satisfy the demands of reason. (§§ 184-187 inclusive.)
§ 184. — Every volition has an end aimed at. (page 94, line 2.) [page 106, line 21.]
§ 185. — Hap})iness of others may be the object of will, (page 94,. line 17.) [page 107, line 9.]
§ 186. — Ends do not condition the will, but are added by the law. (page 94, line 25.) [page 107, line 18.]
§ 187. — Pure will is not determined by desire. (j)age 95, line 5.) [page 107, line 31.]
Remark II. — Contrariety of heteronomy and autonomy is not logical merely, but practical. (§§ 188-198 inclusive.)
§188. — Antipart of autonomy is self love, (page 95, line 17.) [page 108, line 12.]
§ 189. — Self love cunning and deceitful, (page 95, line 27). [page 108, line 22.]
§ 190. — Self love advises ; law commands, (page 96, line 16.) Cf. Aristotle, Nic. Eth. book vi., ch. xii. 9. " Now prudence is not the same as this faculty [deinotes — craft cleverness, cunning] nor is it without this faculty." Browne's tr. (ed. Bohn) page 173. [page 109, line 15.]
| 191. — Duty undoubted; expediency uncertain, (p. 96, 1. 22.) [So Confucius — " The path is not far from man. When men try to pursue a course which is tar from the common indications of consciousness, this course can not he considered the path." Doctrine of the "Mean, xiii. 1. Dr. Legge's Life and Teachings of Confucius (Truebner 1869) page 290.] [page 109, line 21.]
§ 192. — Obedience to the law always practicable ; to self love, not always, (page 97, line 1.) [page 110, line 3.]
§ 193. — Disobedience to the law despicable; to self love, merely vexations, (page 97, line 18.) [page 110, line 21.]
| 194. — Transgression of law requires punishment; of expediency, not. (page 97, line 30.) [page 111, line 3.]
§ 195. — Utilitarian conception of crime inconsistent, (page 9S, line 11.) [page 111. line 18.]
§ 196. — Moral sense presupposes (and consequently can not originate) morality and duty. (p. 98, 1. 28.) [p. 112, 1. 5.] Cf. § 161.
§ 197. — Moral felicity can not precede obligation, much less found it. (page 99, line 10.) [page 112, line 22.]
§ 198. — Moral sense ought to be cultivated, (page 99, line 21.) [page 113, line 1.]
Appendix. — Tabular view of every possible false system of ethic. (§§ 199-202 inclusive.)
§ 199.— Material principles either subjective or objective, and either external or internal, (page 100, line 1.) [page 113, line 16.]
§ 200. — Material principles either inductive or deductive, (page 100, line 18.) [page 114, line 1.]
§ 201. — Supreme perfection not an ethical determinator. (page 100, line 31.) [page 114, line 14.]
§ 202. — Sole ethical determinator of the will, (page 101, line 13.) [page 114, line 30.]
Chapter II.— On the Apriori Spring of the Will.' \\ 203-242. Of " the Relation Betwixt Pure Practical Reason and the Sensory, and the Necessary Effect,, (Cognizable Apriori) Thereon, which Effect we Call the Moral Sense." § 244.
§ 203. — Essence of all moral worth in acting, (page 102, line 3.) [page 116, line 3.]
§ 204. — Moral law the sole ethical spring of the human will, (page 102, line 12.) [page 116, line 12.]
§ 205. — Effect of the ethical law, as spring, (page 102, line 22.) [page 117, line 1.]
§ 206. — Essence of all moral determination of will, (page 103, line 16.) [page 117, line 20.]
The CJavis to an Index. 23
§ 208. — Self love circumscribed and self conceit overthrown by /practical reason, (page 103, line 33.) [page 118, line 6]. Cf. §§ 592- 594, Eomans xii. 3.
§ 209. — Apriori ground of reverence, (page 104, line 18.) [page 118, line 27.]
§ 210. — Man's will deflected by his aposteriori self, (page 105, line 1.) [page 119, line 14.] Cf. §§ 656, 688.
§ 211. — Moral law therefore inevitably humbles every man. (page 105, line 17.) [page 120, line 3.]
§ 212. — Moral law the subjective ground of reverence, (page 105> line 27.) [page 120, line 15.]
§ 213. — Moral law the ground of the moral sense, (page 106, line 13.) [page 120, line 32.] Cf. §§ 196-198.
§ 214. — Eeverence not a pathognomic emotion, (page 106, line 30.) [page 121, line 18.]
§ 215. — Reverence toward the law is not a spring advancing morality, (page 107, line 21.) [page 122, line 13.]
§ 216. — Eeverence is a mere spring co-acting the law. (page 107, line 34.) [page 122, line 26.]
§ 217. — Eeverence felt toward persons, not things, (page 108, line 8.) [page 123, line 3.]
§ 218. — Eeverence entertained unwillingly, (page 109, line 7.) [page 124, line 6.]
§ 219. — Eeverent regard for intellectual greatness, (page 109, line 29.) [page 124, line 29.]
§ 220. — Eeverence begins with humility, (page 110, line 19.) [page 125, line 22.]
§ 221. — Eeverence becomes a spring, (p. Ill, 1. 4.) [p. 126, 1. 10.]
§ 222. — Eeverence begets interest and conforms maxims, (page 111, line 28.) Maxim: cf. §§ 147-, 332. [page 127, line 3.]
§ 223. — Moral sense is precisely the susceptibility to have reverence, (page 112, line 12.) [page 127, line 21.]
§ 224. — Duty involves practical necessitation. (page 112, line 34.) [page 128, line 12.]
§ 225. — Obedience followed by exaltation, (page 113, line 16.) [page 128, line 29.]
§ 226. — Duty is objectively legal, subjectively moral, (page 113, dine 31.) [page 129, line 13.]
§ 227. — Moral inclination can not supersede moral necessitation. (page 114, line 9.) [page 129, line 25.]
§ 228. — Eeverence the only ethical spring of the will, (page 114, line 28.) [page 130, line 13.]
§ 229. — Love can not supersede duty, (page 115, line 3.) [page 130, line 23.]
§ 230. — Love God means cheerfully to obey his law. (page 115, line 27.) [page 131, line 17.]
§231. — Love is the apotheosis of reverence, (page 116, line 22.) [page 132, line 16.]
§ 232. — Virtue (man's incumbent moral state) is militant, (page 117, line 19.) [page 133, line 17.] Cf. § 729.
§ 233. — Virtuous actions are duteous, not meritorious, (page 118, line 1.) [page 134, line 2.] Cf. § 455.
§ 234. — Virtuous actions may very fitly be praised, (page 118, line 23.) [page 134, line 25.]
§ 235. — Ethical fanaticism is transgression, (page 119, line 7.) [page 135, line 13.]
§ 236. — Jesus first taught purity of moral principle, (page 119, line 18.) Cf. §§ 723, 907. [page 135, line 25.] Self love: %% 208-210.
§ 237. — All appetites are dumb before duty, (page 120, line 3.) [page 136, line 13.]
§ 238. — Personality the root of duty, (page 120, line 14.) [page
§ 239. — Humanity extorts veneration, (page 120, line 31.) [page
137, line 11.] Used as an end: mean (Semple's erratum.)
§ 240. — Honest men never prostitute humanity, (page 121, line 15.) [page 137, line 30.] Emitted: eschewed (Semple's erratum.)
§ 241. — Peace is the effect of reverence, (page 121, line 30.) [page 138, line 14.
§ 242. — Hope of happiness, if permitted sway, destroys man's ethical character, (page 122, line 9.) [page 138, line 28.] Cf. § 663.
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You’ve reached the end of Kant's ethics: the clavis to an index. Including extracts from several oriental sacred scriptures, and from certain Greek and Roman philosophical writings.