the freedom of the will, the immortality of the soul, and the existence of God.The speculative interest which reason has in those questions is very small; and, for its sake alone, we should not undertake the labour of transcendental investigation- a labour full of toil and ceaseless struggle.We should be loth to undertake this labour, because the discoveries we might make would not be of the smallest use in the sphere of concrete or physical investigation.We may find out that the will is free, but this knowledge only relates to the intelligible cause of our volition.As regards the phenomena or expressions of this will, that is, our actions, we are bound, in obedience to an inviolable maxim, without which reason cannot be employed in the sphere of experience, to explain these in the same way as we explain all the other phenomena of nature, that is to say, according to its unchangeable laws.We may have discovered the spirituality and immortality of the soul, but we cannot employ this knowledge to explain the phenomena of this life, nor the peculiar nature of the future, because our conception of an incorporeal nature is purely negative and does not add anything to our knowledge, and the only inferences to be drawn from it are purely fictitious.If, again, we prove the existence of a supreme intelligence, we should be able from it to make the conformity to aims existing in the arrangement of the world comprehensible; but we should not be justified in deducing from it any particular arrangement or disposition, or inferring any where it is not perceived.For it is a necessary rule of the speculative use of reason that we must not overlook natural causes, or refuse to listen to the teaching of experience, for the sake of deducing what we know and perceive from something that transcends all our knowledge.In one word, these three propositions are, for the speculative reason, always transcendent, and cannot be employed as immanent principles in relation to the objects of experience; they are, consequently, of no use to us in this sphere, being but the valueless results of the severe but unprofitable efforts of reason.
If, then, the actual cognition of these three cardinal propositions is perfectly useless, while Reason uses her utmost endeavours to induce us to admit them, it is plain that their real value and importance relate to our practical, and not to our speculative interest.
I term all that is possible through free will, practical.But if the conditions of the exercise of free volition are empirical, reason can have only a regulative, and not a constitutive, influence upon it, and is serviceable merely for the introduction of unity into its empirical laws.In the moral philosophy of prudence, for example, the sole business of reason is to bring about a union of all the ends, which are aimed at by our inclinations, into one ultimate end- that of happiness- and to show the agreement which should exist among the means of attaining that end.In this sphere, accordingly, reason cannot present to us any other than pragmatical laws of free action, for our guidance towards the aims set up by the senses, and is incompetent to give us laws which are pure and determined completely a priori.On the other hand, pure practical laws, the ends of which have been given by reason entirely a priori, and which are not empirically conditioned, but are, on the contrary, absolutely imperative in their nature, would be products of pure reason.Such are the moral laws; and these alone belong to the sphere of the practical exercise of reason, and admit of a canon.
All the powers of reason, in the sphere of what may be termed pure philosophy, are, in fact, directed to the three above-mentioned problems alone.These again have a still higher end- the answer to the question, what we ought to do, if the will is free, if there is a God and a future world.Now, as this problem relates to our in reference to the highest aim of humanity, it is evident that the ultimate intention of nature, in the constitution of our reason, has been directed to the moral alone.
We must take care, however, in turning our attention to an object which is foreign* to the sphere of transcendental philosophy, not to injure the unity of our system by digressions, nor, on the other hand, to fail in clearness, by saying too little on the new subject of discussion.I hope to avoid both extremes, by keeping as close as possible to the transcendental, and excluding all psychological, that is, empirical, elements.
*All practical conceptions relate to objects of pleasure and pain, and consequently- in an indirect manner, at least- to objects of feeling.But as feeling is not a faculty of representation, but lies out of the sphere of our powers of cognition, the elements of our judgements, in so far as they relate to pleasure or pain, that is, the elements of our practical judgements, do not belong to transcendental philosophy, which has to do with pure a priori cognitions alone.
