But the question is: How is such a disposition possible in
the first instance, and such a habit of thought in estimating the
worth of one's existence, since prior to it there can be in the
subject no feeling at all for moral worth? If a man is virtuous
without being conscious of his integrity in every action, he will
certainly not enjoy life, however favourable fortune may be to him
in its physical circumstances; but can we make him virtuous in the
first instance, in other words, before he esteems the moral worth of
his existence so highly, by praising to him the peace of mind that
would result from the consciousness of an integrity for which he has
no sense?
On the other hand, however, there is here an occasion of a vitium
subreptionis, and as it were of an optical illusion, in the
self-consciousness of what one does as distinguished from what one
feels- an illusion which even the most experienced cannot altogether
avoid. The moral disposition of mind is necessarily combined with a
consciousness that the will is determined directly by the law.
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