same as there are two kinds of obstacles which thwart it: either we must
strengthen the side of reason, and the power of the good will, so that no
temptation can overcome it; or we must break the force of temptation, in
order that the reason and the will, although feebler, should yet be in a
state to surmount it.

It might be said, without doubt, that true morality gains little by this
second proceeding, because it happens without any modification of the
will, and yet that it is the nature of the will that alone give to
actions their moral character. But I say also, in the case in question,
a change of will is not at all necessary; because we do not suppose a bad
will which should require to be changed, but only a will turned to good,
but which is feeble. Therefore, this will, inclined to good, but too
feeble, does not fail to attain by this route to good actions, which
might not have happened if a stronger impulsion had drawn it in a
contrary sense. But every time that a strong will towards good becomes
the principle of an action, we are really in presence of a moral action.
I have therefore no scruple in advancing this proposition--that all which
neutralizes the resistance offered to the law of duty really favors
morality.

Morality has within us a natural enemy, the sensuous instinct; this, as
soon as some object solicits its desires, aspires at once to gratify it,
and, as soon as reason requires from it anything repugnant, it does not
fail to rebel against its precepts. This sensuous instinct is constantly
occupied in gaining the will on its side. The will is nevertheless under
the jurisdiction of the moral law, and it is under an obligation never to
be in contradiction with that which reason demands.

But the sensuous instinct does not recognize the moral law; it wishes to
enjoy its object and to induce the will to realize it also,
notwithstanding what the reason may advance. This tendency of the
faculty of our appetites, of immediately directing the will without
troubling itself about superior laws, is perpetually in conflict with our
moral destination, and it is the most powerful adversary that man has to
combat in his moral conduct. The coarse soul, without either moral or
aesthetic education, receives directly the law of appetite, and acts only
according to the good pleasure of the senses. The moral soul, but which
wants aesthetic culture, receives in a direct manner the law of reason,
and it is only out of