《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30节
Now morality is the condition under which alone a rational being can be an end in himself, since by this alone is it possible that he should be a legislating member in the kingdom of ends. Thus morality, and humanity as capable of it, is that which alone has dignity. Skill and diligence in labour have a market value; wit, lively imagination, and humour, have fancy value; on the other hand, fidelity to promises, benevolence from principle (not from instinct), have an intrinsic worth. Neither nature nor art contains anything which in default of these it could put in their place, for their worth consists not in the effects which spring from them, not in the use and advantage which they secure, but in the disposition of mind, that is, the maxims of the will which are ready to manifest themselves in such actions, even though they should not have the desired effect. These actions also need no recommendation from any subjective taste or sentiment, that they may be looked on with immediate favour and satisfaction: they need no immediate propension or feeling for them; they exhibit the will that performs them as an object of an immediate respect, and nothing but reason is required to impose them on the will; not to flatter it into them, which, in the case of duties, would be a contradiction. This estimation therefore shows that the worth of such a disposition is dignity, and places it infinitely above all value, with which it cannot for a moment be brought into comparison or competition without as it were violating its sanctity. What then is it which justifies virtue or the morally good disposition, in making such lofty claims? It is nothing less than the privilege it secures to the rational being of participating in the giving of universal laws, by which it qualifies him to be a member of a possible kingdom of ends, a privilege to which he was already destined by his own nature as being an end in himself and, on that account, legislating in the kingdom of ends; free as regards all laws of physical nature, and obeying those only which he himself gives, and by which his maxims can belong to a system of universal law, to which at the same time he submits himself. For nothing has any worth except what the law assigns it. Now the legislation itself which assigns the worth of everything must for that very reason possess dignity, that is an unconditional incomparable worth; and the word respect alone supplies a becoming expression for the esteem which a rational being must have for it. Autonomy then is the basis of the dignity of human and of every rational nature.
注释摘要
康德在这一段完成了一项关键工作：他要把“道德性具有尊严”这个听起来像是修辞赞美的说法，翻译成他那套形而上学语言里一个严格的位置。他要证明，道德不是在诸多有价值的东西里排名最高的那一个，而是赋予一切价值以可能性的那个条件本身。 论证的起点是前文已经建立的“目的王国”和“自律”两个概念。每一个理性存在者，作为目的自身，同时也就是普遍法则的立法者；这就是他成为目…