The word perfection is liable to many misconceptions. It is sometimes understood as a notion belonging to transcendental philosophy; viz., the notion of the totality of the manifold which taken together constitutes a thing; sometimes, again, it is understood as belonging to teleology1, so that it signifies the correspondence of the properties of a thing to an end. Perfection in the former sense might be called quantitative2 (material), in the latter qualitative3 (formal) perfection. The former can be one only, for the whole of what belongs to the one thing is one. But of the latter there may be several in one thing; and it is of the latter property that we here treat.
When it is said of the perfection that belongs to man generally (properly speaking, to humanity), that it is in itself a duty to make this our end, it must be placed in that which may be the effect of one's deed, not in that which is merely an endowment for which we have to thank nature; for otherwise it would not be duty. Consequently, it can be nothing else than the cultivation5 of one's power (or natural capacity) and also of one's will (moral disposition6) to satisfy the requirement of duty in general. The supreme7 element in the former (the power) is the understanding, it being the faculty8 of concepts, and, therefore, also of those concepts which refer to duty. First it is his duty to labour to raise himself out of the rudeness of his nature, out of his animal nature more and more to humanity, by which alone he is capable of setting before him ends to supply the defects of his ignorance by instruction, and to correct his errors; he is not merely counselled to do this by reason as technically9 practical, with a view to his purposes of other kinds (as art), but reason, as morally practical, absolutely commands him to do it, and makes this end his duty, in order that he may be worthy10 of the humanity that dwells in him. Secondly11, to carry the cultivation of his will up to the purest virtuous12 disposition, that, namely, in which the law is also the spring of his dutiful actions, and to obey it from duty, for this is internal morally practical perfection. This is called the moral sense (as it were a special sense, sensus moralis), because it is a feeling of the effect which the legislative13 will within himself exercises on the faculty of acting14 accordingly. This is, indeed, often misused15 fanatically, as though (like the genius of Socrates) it preceded reason, or even could dispense17 with judgement of reason; but still it is a moral perfection, making every special end, which is also a duty, one's own end.
B. HAPPINESS OF OTHERS
It is inevitable18 for human nature that he should wish and seek for happiness, that is, satisfaction with his condition, with certainty of the continuance of this satisfaction. But for this very reason it is not an end that is also a duty. Some writers still make a distinction between moral and physical happiness (the former consisting in satisfaction with one's person and moral behaviour, that is, with what one does; the other in satisfaction with that which nature confers, consequently with what one enjoys as a foreign gift). Without at present censuring19 the misuse16 of the word (which even involves a contradiction), it must be observed that the feeling of the former belongs solely20 to the preceding head, namely, perfection. For he who is to feel himself happy in the mere4 consciousness of his uprightness already possesses that perfection which in the previous section was defined as that end which is also duty.
If happiness, then, is in question, which it is to be my duty to promote as my end, it must be the happiness of other men whose (permitted) end I hereby make also mine. It still remains21 left to themselves to decide what they shall reckon as belonging to their happiness; only that it is in my power to decline many things which they so reckon, but which I do not so regard, supposing that they have no right to demand it from me as their own. A plausible22 objection often advanced against the division of duties above adopted consists in setting over against that end a supposed obligation to study my own (physical) happiness, and thus making this, which is my natural and merely subjective23 end, my duty (and objective end). This requires to be cleared up.
Adversity, pain, and want are great temptations to transgression24 of one's duty; accordingly it would seem that strength, health, a competence25, and welfare generally, which are opposed to that influence, may also be regarded as ends that are also duties; that is, that it is a duty to promote our own happiness not merely to make that of others our end. But in that case the end is not happiness but the morality of the agent; and happiness is only the means of removing the hindrances26 to morality; permitted means, since no one has a right to demand from me the sacrifice of my not immoral27 ends. It is not directly a duty to seek a competence for one's self; but indirectly28 it may be so; namely, in order to guard against poverty which is a great temptation to vice29. But then it is not my happiness but my morality, to maintain which in its integrity is at once my end and my duty.
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1
teleology
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n.目的论 | |
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2
quantitative
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adj.数量的,定量的 | |
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3
qualitative
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adj.性质上的,质的,定性的 | |
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4
mere
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adj.纯粹的;仅仅,只不过 | |
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5
cultivation
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n.耕作,培养,栽培(法),养成 | |
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6
disposition
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n.性情,性格;意向,倾向;排列,部署 | |
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7
supreme
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adj.极度的,最重要的;至高的,最高的 | |
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8
faculty
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n.才能;学院,系;(学院或系的)全体教学人员 | |
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9
technically
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adv.专门地,技术上地 | |
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10
worthy
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adj.(of)值得的,配得上的;有价值的 | |
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11
secondly
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adv.第二,其次 | |
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12
virtuous
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adj.有品德的,善良的,贞洁的,有效力的 | |
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13
legislative
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n.立法机构,立法权;adj.立法的,有立法权的 | |
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14
acting
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n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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15
misused
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v.使用…不当( misuse的过去式和过去分词 );把…派作不正当的用途;虐待;滥用 | |
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16
misuse
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n.误用,滥用;vt.误用,滥用 | |
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17
dispense
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vt.分配,分发;配(药),发(药);实施 | |
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18
inevitable
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adj.不可避免的,必然发生的 | |
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19
censuring
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v.指责,非难,谴责( censure的现在分词 ) | |
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20
solely
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adv.仅仅,唯一地 | |
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21
remains
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n.剩余物,残留物;遗体,遗迹 | |
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22
plausible
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adj.似真实的,似乎有理的,似乎可信的 | |
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23
subjective
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a.主观(上)的,个人的 | |
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24
transgression
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n.违背;犯规;罪过 | |
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25
competence
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n.能力,胜任,称职 | |
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26
hindrances
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阻碍者( hindrance的名词复数 ); 障碍物; 受到妨碍的状态 | |
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27
immoral
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adj.不道德的,淫荡的,荒淫的,有伤风化的 | |
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28
indirectly
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adv.间接地,不直接了当地 | |
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29
vice
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n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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