It may be seen in detail in the Critique of Pure Reason how in its
speculative employment this natural dialectic is to be solved, and how
the error which arises from a very natural illusion may be guarded
against. But reason in its practical use is not a whit better off.
As pure practical reason, it likewise seeks to find the
unconditioned for the practically conditioned (which rests on
inclinations and natural wants), and this is not as the determining
principle of the will, but even when this is given (in the moral
law) it seeks the unconditioned totality of the object of pure
practical reason under the name of the summum bonum.
To define this idea practically, i.e., sufficiently for the maxims
of our rational conduct, is the business of practical wisdom, and this
again as a science is philosophy, in the sense in which the word was
understood by the ancients, with whom it meant instruction in the
conception in which the summum bonum was to be placed, and the conduct
by which it was to be obtained. It would be well to leave this word in
its ancient signification as a doctrine of the summum bonum, so far as
reason endeavours to make this into a science.
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