is _Speculative_ or _Practical_.
As _Speculative_, it _requires_ us to bring our knowledge (of the
understanding) to certain higher unconditioned unities (Soul, Cosmos,
God); but there is error if these are themselves regarded as facts of
knowledge. As _Practical_, it sets up an unconditional law of Duty in
Action (unconditioned by motives); and in this and in the related
conception of the Summum Bonum is contained a moral certainty of the
Immortality (of the soul), Freedom (in the midst of Natural Necessity),
and of God as existent.

As to the point of Free-will, nothing more need be said.

Disinterested Sentiment, as _sentiment_, is very little regarded:
disinterested _action_ is required with such rigour that every act or
disposition is made to lose its character as moral, according as any
element of interested feeling of any kind enters into it. Kant
obliterates the line between Duty and Virtue, by making a duty of every
virtue; at least he conceives clearly that there is no Virtue in doing
what we are strongly prompted to by inclination--that virtue must
involve self-sacrifice.

III.--His position with respect to Happiness is peculiar. Happiness is
not the end of action: the end of action is rather the self-assertion
of the rational faculty over the lower man.

If the constituents of Happiness could be known--and they cannot
be--there would be no _morality_, but only _prudence_ in the pursuit of
them. To promote our own happiness is indeed a duty, but in order to
keep us from neglecting our other duties.

Nevertheless, he conceives it necessary that there should be an
ultimate equation of Virtue and Happiness; and the need of Happiness he
then expressly connects with the sensuous side of our being.

IV.--His MORAL CODE may here be shortly presented from the second part
of his latest work, where it is fully given. Distinguishing _Moral_
Duties or (as he calls them) '_Virtue-duties,'_ left to be enforced
internally by Conscience, from _Legal_ Duties _(Rechtspflichten)_,
externally enforced, he divides them into two classes--(A) Duties to
_Self_; (B) Duties to _Others_.

(A) Duties to _Self_. These have regard to the one _private_ Aim or End
that a man can make a duty of, viz., his own _Perfection_; for his own
_Happiness_, being provided for by a natural propensity or inclination,
is to himself no duty. They are (a) _perfect_ (negative or restrictive)
as directed to mere Self-Conservation; (b) _imperfect_ (po