《道德形而上学基础·第二节·从通俗道德哲学过渡到道德形而上学》第5节
[Kant's note] Just as pure mathematics are distinguished from applied, pure logic from applied, so if we choose we may also distinguish pure philosophy of morals (metaphysic) from applied (viz., applied to human nature). By this designation we are also at once reminded that moral principles are not based on properties of human nature, but must subsist a priori of themselves, while from such principles practical rules must be capable of being deduced for every rational nature, and accordingly for that of man. Such a metaphysic of morals, completely isolated, not mixed with any anthropology, theology, physics, or hyperphysics, and still less with occult qualities (which we might call hypophysical), is not only an indispensable substratum of all sound theoretical knowledge of duties, but is at the same time a desideratum of the highest importance to the actual fulfilment of their precepts. For the pure conception of duty, unmixed with any foreign addition of empirical attractions, and, in a word, the conception of the moral law, exercises on the human heart, by way of reason alone (which first becomes aware with this that it can of itself be practical), an influence so much more powerful than all other springs which may be derived from the field of experience, that, in the consciousness of its worth, it despises the latter, and can by degrees become their master; whereas a mixed ethics, compounded partly of motives drawn from feelings and inclinations, and partly also of conceptions of reason, must make the mind waver between motives which cannot be brought under any principle, which lead to good only by mere accident and very often also to evil. [Kant's note] I have a letter from the late excellent Sulzer, in which he asks me what can be the reason that moral instruction, although containing much that is convincing for the reason, yet accomplishes so little? My answer was postponed in order that I might make it complete. But it is simply this: that the teachers themselves have not got their own notions clear, and when they endeavour to make up for this by raking up motives of moral goodness from every quarter, trying to make their physic right strong, they spoil it. For the commonest understanding shows that if we imagine, on the one hand, an act of honesty done with steadfast mind, apart from every view to advantage of any kind in this world or another, and even under the greatest temptations of necessity or allurement, and, on the other hand, a similar act which was affected, in however low a degree, by a foreign motive, the former leaves far behind and eclipses the second; it elevates the soul and inspires the wish to be able to act in like manner oneself. Even moderately young children feel this impression, ana one should never represent duties to them in any other light.
注释摘要
这段注释处在第二节开篇不久的一个关键转折点上。康德刚刚论证完，从经验里无论如何也找不到一个无可置疑地出自纯粹义务的行动，也绝不能从例子当中推导出道德。这等于把通俗道德哲学赖以立足的两根支柱——经验观察和实例教导——都抽掉了。现在他必须正面回答一个追问：既然道德不能建立在经验和人的自然特性上，那它应当建立在什么上面？这段注释给出的答案就是：建立在一门完全独立…