By the matter of the faculty of desire I mean an object the realization of which is desired.Now, if the desire for this object precedes the practical rule and is the condition of our making it a principle, then I say (in the first place) this principle is in that case wholly empirical, for then what determines the choice is the idea of an object and that relation of this idea to the subject by which its faculty of desire is determined to its realization.Such a relation to the subject is called the pleasure in the realization of an object.This, then, must be presupposed as a condition of the possibility of determination of the will.But it is impossible to know a priori of any idea of an object whether it will be connected with pleasure or pain, or be indifferent.In such cases, therefore, the determining principle of the choice must be empirical and, therefore, also the practical material principle which presupposes it as a condition.
In the second place, since susceptibility to a pleasure or pain can be known only empirically and cannot hold in the same degree for all rational beings, a principle which is based on this subjective condition may serve indeed as a maxim for the subject which possesses this susceptibility, but not as a law even to him (because it is wanting in objective necessity, which must be recognized a priori); it follows, therefore, that such a principle can never furnish a practical law.
III.THEOREM II.
All material practical principles as such are of one and the same kind and come under the general principle of self-love or private happiness.
Pleasure arising from the idea of the idea of the existence of a thing, in so far as it is to determine the desire of this thing, is founded on the susceptibility of the subject, since it depends on the presence of an object; hence it belongs to sense (feeling), and not to understanding, which expresses a relation of the idea to an object according to concepts, not to the subject according to feelings.It is, then, practical only in so far as the faculty of desire is determined by the sensation of agreeableness which the subject expects from the actual existence of the object.Now, a rational being's consciousness of the pleasantness of life uninterruptedly accompanying his whole existence is happiness; and the principle which makes this the supreme ground of determination of the will is the principle of self-love.All material principles, then, which place the determining ground of the will in the pleasure or pain to be received from the existence of any object are all of the same kind, inasmuch as they all belong to the principle of self-love or private happiness.
COROLLARY.
All material practical rules place the determining principle of the will in the lower desires; and if there were no purely formal laws of the will adequate to determine it, then we could not admit any higher desire at all.
REMARK I.
It is surprising that men, otherwise acute, can think it possible to distinguish between higher and lower desires, according as the ideas which are connected with the feeling of pleasure have their origin in the senses or in the understanding; for when we inquire what are the determining grounds of desire, and place them in some expected pleasantness, it is of no consequence whence the idea of this pleasing object is derived, but only how much it pleases.Whether an idea has its seat and source in the understanding or not, if it can only determine the choice by presupposing a feeling of pleasure in the subject, it follows that its capability of determining the choice depends altogether on the nature of the inner sense, namely, that this can be agreeably affected by it.However dissimilar ideas of objects may be, though they be ideas of the understanding, or even of the reason in contrast to ideas of sense, yet the feeling of pleasure, by means of which they constitute the determining principle of the will (the expected satisfaction which impels the activity to the production of the object), is of one and the same kind, not only inasmuch as it can only be known empirically, but also inasmuch as it affects one and the same vital force which manifests itself in the faculty of desire, and in this respect can only differ in degree from every other ground of determination.Otherwise, how could we compare in respect of magnitude two principles of determination, the ideas of which depend upon different faculties, so as to prefer that which affects the faculty of desire in the highest degree.The same man may return unread an instructive book which he cannot again obtain, in order not to miss a hunt; he may depart in the midst of a fine speech, in order not to be late for dinner; he may leave a rational conversation, such as he otherwise values highly, to take his place at the gaming-table; he may even repulse a poor man whom he at other times takes pleasure in benefiting, because he has only just enough money in his pocket to pay for his admission to the theatre.If the determination of his will rests on the feeling of the agreeableness or disagreeableness that he expects from any cause, it is all the same to him by what sort of ideas he will be affected.
