desires and inclinations and, on the contrary, conceives actions as
possible to him, nay, even as necessary which can only be done by
disregarding all desires and sensible inclinations. The causality of
such actions lies in him as an intelligence and in the laws of effects
and actions [which depend] on the principles of an intelligible world,
of which indeed he knows nothing more than that in it pure reason
alone independent of sensibility gives the law; moreover since it is
only in that world, as an intelligence, that he is his proper self
(being as man only the appearance of himself), those laws apply to him
directly and categorically, so that the incitements of inclinations
and appetites (in other words the whole nature of the world of
sense) cannot impair the laws of his volition as an intelligence. Nay,
he does not even hold himself responsible for the former or ascribe
them to his proper self, i.e., his will: he only ascribes to his
will any indulgence which he might yield them if he allowed them to
influence his maxims to the prejudice of the rational laws of the
will.

When practical reason thinks itself into a world of understanding,
it does not thereby transcend its own limits, as it would if it
tried to enter it by intuition or sensation. The former is only a
negative thought in respect of the world of sense, which does not give
any laws to reason in determining the will and is positive only in
this single point that this freedom as a negative characteristic is at
the same time conjoined with a (positive) faculty and even with a
causality of reason, which we designate a will, namely a faculty of so
acting that the principle of the actions shall conform to the
essential character of a rational motive, i.e., the condition that the
maxim have universal validity as a law. But were it to borrow an
object of will, that is, a motive, from the world of understanding,