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The finest ideals, the loftiest heights of morality, merge into religion; but even these spiritual ideals have their ultimate root in the common soil of human welfare, and are rational ideals because they minister to human need. For the "categorical" theory of morality, see Kant's Theory of Ethics, trans.
Kant's position is as opposite and superior to the specifically modern, to the naturalistic temper of the new period, as Plato stands out, a stranger and a prophet of the future, above the level of Greek modes of thought.
Superficially this sounds like Kant's view; but between categories fulminated before nature began, and categories gradually forming themselves in nature's presence, the whole chasm between rationalism and empiricism yawns. To the genuine 'Kantianer' Schiller will always be to Kant as a satyr to Hyperion. Other pragmatists may reach more positive beliefs about the sensible core of reality.
Kant's form of it expressly supposes that the nebular material from which one stellar system starts may be nothing but the disintegrated substance of a stellar and planetary system which has just come to an end.
Subjection to a law not springing from one's own will implies interest or constraint, and constitutes a certain necessity of action, but never makes Duty. Be the interest one's own or another's, the Imperative is conditional only. Kant's principle is the Autonomy of the Will; every other its Heteronomy. The new point of view opens up the very fruitful conception of an Empire or Realm of Ends.
His deep study of scripture is very astonishing; and were but as children in his hands, not merely in general views of theology, but in minute criticism.... Afterwards in the drawing-room, he sat down by Professor Rigaud, with whom he entered into a discussion of 'Kant's system of Metaphysics. The little knots of the company were speedily silent. Mr.
"Ah," he said, "such books are very well, but they are merely popular. 'Aristotle, 'Bitter on Induction, and Kant's 'Prolegomena' and 'Logic' when you had read them some seven or eight times over, you might consider yourself as knowing somewhat about the matter." "I have read a little about induction in Whately." "Ah, very good book, but popular.
Goethe refers to a passage in the Critique of Judgment, where Kant defines the limits of human cognitional powers as he had observed them in his study of the peculiar nature of the human reason. We must first go briefly into Kant's own exposition of the matter.1 Kant distinguishes between two possible forms of reason, the intellectus archetypus and the intellectus ectypus.
It leads, if to anything, to a mere emotional reinforcement of our preexisting moral conceptions, to that canonization of good will as the one and only good, which is Kant's own position, but which we have found inadequate and misleading. When we come to new situations it has no clue to offer. How do we actually decide in such cases?
We do not want to know Kant's opinion because he is Kant; what interests us is the process by which he arrives at that opinion, and it is the process which convinces us that his opinion is right, if we are convinced. So it is, or should be, with criticism. It ought to provoke thought rather than to suppress it; and if it does not provoke thought it is worthless.
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