Amongst
these ends there must also be some which are at the same time (that
is, by their very notion) duties. For if there were none such, then
since no actions can be without an end, all ends which practical
reason might have would be valid only as means to other ends, and a
categorical imperative would be impossible; a supposition which
destroys all moral philosophy.
Here, therefore, we treat not of ends which man actually makes to
himself in accordance with the sensible impulses of his nature, but of
objects of the free elective will under its own laws- objects which he
ought to make his end. We may call the former technical
(subjective), properly pragmatical, including the rules of prudence in
the choice of its ends; but the latter we must call the moral
(objective) doctrine of ends. This distinction is, however,
superfluous here, since moral philosophy already by its very notion is
clearly separated from the doctrine of physical nature (in the present
instance, anthropology). The latter resting on empirical principles,
whereas the moral doctrine of ends which treats of duties rests on
principles given a priori in pure practical reason.
IV. What are the Ends which are also Duties?
They are: A. OUR OWN PERFECTION, B. HAPPINESS OF OTHERS.
We cannot invert these and make on one side our own happiness, and
on the other the perfection of others, ends which should be in
themselves duties for the same person.
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