《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8节
Now the suspicion is removed which we raised above, that there was a latent circle involved in our reasoning from freedom to autonomy, and from this to the moral law, viz.: that we laid down the idea of freedom because of the moral law only that we might afterwards in turn infer the latter from freedom, and that consequently we could assign no reason at all for this law, but could only [present] it as a petitio principii which well disposed minds would gladly concede to us, but which we could never put forward as a provable proposition. For now we see that, when we conceive ourselves as free, we transfer ourselves into the world of understanding as members of it and recognise the autonomy of the will with its consequence, morality; whereas, if we conceive ourselves as under obligation, we consider ourselves as belonging to the world of sense and at the same time to the world of understanding. How is a Categorical Imperative Possible? Every rational being reckons himself qua intelligence as belonging to the world of understanding, and it is simply as an efficient cause belonging to that world that he calls his causality a will. On the other side he is also conscious of himself as a part of the world of sense in which his actions, which are mere appearances [phenomena] of that causality, are displayed; we cannot, however, discern how they are possible from this causality which we do not know; but instead of that, these actions as belonging to the sensible world must be viewed as determined by other phenomena, namely, desires and inclinations. If therefore I were only a member of the world of understanding, then all my actions would perfectly conform to the principle of autonomy of the pure will; if I were only a part of the world of sense, they would necessarily be assumed to conform wholly to the natural law of desires and inclinations, in other words, to the heteronomy of nature. (The former would rest on morality as the supreme principle, the latter on happiness.) Since, however, the world of understanding contains the foundation of the world of sense, and consequently of its laws also, and accordingly gives the law to my will (which belongs wholly to the world of understanding) directly, and must be conceived as doing so, it follows that, although on the one side I must regard myself as a being belonging to the world of sense, yet on the other side I must recognize myself as subject as an intelligence to the law of the world of understanding, i.e., to reason, which contains this law in the idea of freedom, and therefore as subject to the autonomy of the will: consequently I must regard the laws of the world of understanding as imperatives for me and the actions which conform to them as duties.
注释摘要
这段文字处理的是全书论证中一个尖锐的自我质疑：康德意识到，他之前关于自由与道德律之间关系的推演，似乎陷入了一种循环论证。他在这里要解除这个嫌疑，而解除的方法就是将前文已经暗示的一个区分——感性世界与知性世界的区分——正式引入伦理学的核心论证。这一步证明至关重要，因为它试图说明，自由与道德律之间的关系不是两个概念之间空洞的互相推导，而是植根于人的一种双重存在…