er possible the attainment of moral
perfection. Virtue out of _respect_ for law, with a constant tendency
to fall away, is all that is attainable in life. The _Holiness_, or
complete accommodation of the will to the Moral Law, implied in the
Summum Bonum, can be attained to only in the course of an infinite
progression; which means personal Immortality. [As in the former case,
the _speculative_ impossibility of proving the immateriality, &c., of
the supernatural soul is not here overcome; but Immortality is
_morally_ certain, being demanded by the Practical Reason.]

Moral perfection thus provided for, _God_ must be postulated in order
to find the ground of the required conjunction of Felicity. Happiness
is the condition of the rational being in whose whole existence
everything goes according to wish and will; and this is not the
condition of man, for in him observance of the moral law is not
conjoined with power of disposal over the laws of nature. But, as
Practical Reason demands the conjunction, it is to be found only in a
being who is the author at once of Nature and of the Moral Law; and
this is God. [The same remark once more applies, that here what is
obtained is a _moral_ certainty of the existence of the Deity: the
negative result of the Critique of the Pure _(speculative)_ Reason
abides what it was.]

We may now attempt to summarize this abstruse Ethical theory of Kant.

I---The STANDARD of morally good action (or rather Will), as expressed
in the different forms of the Categorical Imperative, is the
possibility of its being universally extended as a law for all rational
beings. His meaning comes out still better in the obverse statement:
The action is bad that _cannot be_, or at least _cannot be wished to
lie_, turned unto a universal law.

II.--Kant would expressly demur to being questioned as to his
PSYCHOLOGY of Ethics; since he puts his own theory in express
opposition to every other founded upon any empirical view of the mental
constitution. Nevertheless, we may extract some kind of answers to the
usual queries.

The Faculty is the (pure Practical) Reason. The apprehension of what is
morally right is entirely an affair of Reason; the only element of
Feeling is an added Sentiment of Awe or Respect for the law that Reason
imposes, this being a law, not only for me who impose it on myself, but
at the same time for every rational agent. The Pure Reason, which means
with Kant the Faculty of Principles,