実践理性批判

building are often added afterwards; but as true members which make the connexion of the system plain, and show us concepts, here presented as real, which there could only be presented problematically. This remark applies especially to the concept of freedom, respecting which one cannot but observe with surprise that so many boast of being able to understand it quite well and to explain its possibility, while they regard it only psychologically, whereas if they had studied it in a transcendental point of view, they must have recognized that it is not only indispensable as a problematical concept, in the complete use of speculative reason, but also quite incomprehensible; and if they afterwards came to consider its practical use, they must needs have come to the very mode of determining the principles of this, to which they are now so loth to assent. The concept of freedom is the stone of stumbling for all empiricists, but at the same time the key to the loftiest practical principles for critical moralists, who perceive by its means that they must necessarily proceed by a rational method. For this reason I beg the reader not to pass lightly over what is said of this concept at the end of the Analytic. I must leave it to those who are acquainted with works of this kind to judge whether such a system as that of the practical reason, which is here developed from the critical examination of it, has cost much or little trouble, especially in seeking not to miss the true point of view from which the whole can be rightly sketched. It presupposes, indeed, the Fundamental Principles of the Metaphysic of Morals, but only in so far as this gives a preliminary acquaintance with the principle of duty, and assigns and justifies a definite formula thereof; in other respects it is independent.* It results from the nature of this practical faculty itself that the complete classification of all practical sciences cannot be added, as in the critique of the speculative reason.…