Nevertheless, the Christian principle of morality itself is
not theological (so as to be heteronomy), but is autonomy of pure
practical reason, since it does not make the knowledge of God and
His will the foundation of these laws, but only of the attainment of
the summum bonum, on condition of following these laws, and it does
not even place the proper spring of this obedience in the desired
results, but solely in the conception of duty, as that of which the
faithful observance alone constitutes the worthiness to obtain those
happy consequences.
* It is commonly held that the Christian precept of morality has no
advantage in respect of purity over the moral conceptions of the
Stoics; the distinction between them is, however, very obvious. The
Stoic system made the consciousness of strength of mind the pivot on
which all moral dispositions should turn; and although its disciples
spoke of duties and even defined them very well, yet they placed the
spring and proper determining principle of the will in an elevation of
the mind above the lower springs of the senses, which owe their
power only to weakness of mind.
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