But it does not follow that this distinction between the principle
of happiness and that of morality is an opposition between them, and
pure practical reason does not require that we should renounce all
claim to happiness, but only that the moment duty is in question we
should take no account of happiness. It may even in certain respects
be a duty to provide for happiness; partly, because (including
skill, wealth, riches) it contains means for the fulfilment of our
duty; partly, because the absence of it (e.g., poverty) implies
temptations to transgress our duty. But it can never be an immediate
duty to promote our happiness, still less can it be the principle of
all duty. Now, as all determining principles of the will, except the
law of pure practical reason alone (the moral law), are all
empirical and, therefore, as such, belong to the principle of
happiness, they must all be kept apart from the supreme principle of
morality and never be incorporated with it as a condition; since
this would be to destroy all moral worth just as much as any empirical
admixture with geometrical principles would destroy the certainty of
mathematical evidence, which in Plato's opinion is the most
excellent thing in mathematics, even surpassing their utility.
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