《道德形而上学基础·第三节·从道德形而上学过渡到纯粹实践理性批判》第4节
Of the Interest attaching to the Ideas of Morality We have finally reduced the definite conception of morality to the idea of freedom. This latter, however, we could not prove to be actually a property of ourselves or of human nature; only we saw that it must be presupposed if we would conceive a being as rational and conscious of its causality in respect of its actions, i.e., as endowed with a will; and so we find that on just the same grounds we must ascribe to every being endowed with reason and will this attribute of determining itself to action under the idea of its freedom. Now it resulted also from the presupposition of these ideas that we became aware of a law that the subjective principles of action, i.e., maxims, must always be so assumed that they can also hold as objective, that is, universal principles, and so serve as universal laws of our own dictation. But why then should I subject myself to this principle and that simply as a rational being, thus also subjecting to it all other being endowed with reason? I will allow that no interest urges me to this, for that would not give a categorical imperative, but I must take an interest in it and discern how this comes to pass; for this properly an "I ought" is properly an "I would," valid for every rational being, provided only that reason determined his actions without any hindrance. But for beings that are in addition affected as we are by springs of a different kind, namely, sensibility, and in whose case that is not always done which reason alone would do, for these that necessity is expressed only as an "ought," and the subjective necessity is different from the objective. It seems then as if the moral law, that is, the principle of autonomy of the will, were properly speaking only presupposed in the idea of freedom, and as if we could not prove its reality and objective necessity independently. In that case we should still have gained something considerable by at least determining the true principle more exactly than had previously been done; but as regards its validity and the practical necessity of subjecting oneself to it, we should not have advanced a step. For if we were asked why the universal validity of our maxim as a law must be the condition restricting our actions, and on what we ground the worth which we assign to this manner of acting- a worth so great that there cannot be any higher interest; and if we were asked further how it happens that it is by this alone a man believes he feels his own personal worth, in comparison with which that of an agreeable or disagreeable condition is to be regarded as nothing, to these questions we could give no satisfactory answer.
注释摘要
这段文本标的是“论附着于道德诸理念的关切”，但它的出发点恰恰是关切似乎还没有着落。前面几节的论证把道德概念收敛到了自由这个理念上，康德却说了一句让读者心里一沉的话：其实我们一直没能证明自由真的属于我们，或者说属于人的本性。这是他诚实的地方。他承认，到目前为止自由只是被预设下来的——如果我们不设想一个理性存在者在行动时将自己看作自身因果性的根据，我们就没法把…