such a being we conceive a reason that is practical, that is, has
causality in reference to its objects. Now we cannot possibly conceive
a reason consciously receiving a bias from any other quarter with
respect to its judgements, for then the subject would ascribe the
determination of its judgement not to its own reason, but to an
impulse. It must regard itself as the author of its principles
independent of foreign influences. Consequently as practical reason or
as the will of a rational being it must regard itself as free, that is
to say, the will of such a being cannot be a will of its own except
under the idea of freedom. This idea must therefore in a practical
point of view be ascribed to every rational being.



* I adopt this method of assuming freedom merely as an idea which
rational beings suppose in their actions, in order to avoid the
necessity of proving it in its theoretical aspect also. The former
is sufficient for my purpose; for even though the speculative proof
should not be made out, yet a being that cannot act except with the
idea of freedom is bound by the same laws that would oblige a being
who was actually free. Thus we can escape here from the onus which
presses on the theory.



Of the Interest attaching to the Ideas of Morality



We have finally reduced the definite conception of morality to the