All duties involve a notion of necessitation by the law, and ethical10 duties involve a necessitation for which only an internal legislation is possible; juridical duties, on the other hand, one for which external legislation also is possible. Both, therefore, include the notion of constraint, either self-constraint or constraint by others. The moral power of the former is virtue, and the action springing from such a disposition11 (from reverence12 for the law) may be called a virtuous13 action (ethical), although the law expresses a juridical duty. For it is the doctrine14 of virtue that commands us to regard the rights of men as holy.
But it does not follow that everything the doing of which is virtue, is, properly speaking, a duty of virtue. The former may concern merely the form of the maxims; the latter applies to the matter of them, namely, to an end which is also conceived as duty. Now, as the ethical obligation to ends, of which there may be many, is only indeterminate, because it contains only a law for the maxim of actions, and the end is the matter (object) of elective will; hence there are many duties, differing according to the difference of lawful15 ends, which may be called duties of virtue (officia honestatis), just because they are subject only to free self-constraint, not to the constraint of other men, and determine the end which is also a duty.
Virtue, being a coincidence of the rational will, with every duty firmly settled in the character, is, like everything formal, only one and the same. But, as regards the end of actions, which is also duty, that is, as regards the matter which one ought to make an end, there may be several virtues16; and as the obligation to its maxim is called a duty of virtue, it follows that there are also several duties of virtue.
The supreme17 principle of ethics18 (the doctrine of virtue) is: "Act on a maxim, the ends of which are such as it might be a universal law for everyone to have." On this principle a man is an end to himself as well as others, and it is not enough that he is not permitted to use either himself or others merely as means (which would imply that he might be indifferent to them), but it is in itself a duty of every man to make mankind in general his end.
The principle of ethics being a categorical imperative19 does not admit of proof, but it admits of a justification20 from principles of pure practical reason. Whatever in relation to mankind, to oneself, and others, can be an end, that is an end for pure practical reason: for this is a faculty21 of assigning ends in general; and to be indifferent to them, that is, to take no interest in them, is a contradiction; since in that case it would not determine the maxims of actions (which always involve an end), and consequently would cease to be practical reasons. Pure reason, however, cannot command any ends a priori, except so far as it declares the same to be also a duty, which duty is then cared a duty of virtue.
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1
virtue
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n.德行,美德;贞操;优点;功效,效力 | |
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2
maxim
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n.格言,箴言 | |
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3
obedience
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n.服从,顺从 | |
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4
inclination
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n.倾斜;点头;弯腰;斜坡;倾度;倾向;爱好 | |
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5
inclinations
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倾向( inclination的名词复数 ); 倾斜; 爱好; 斜坡 | |
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maxims
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n.格言,座右铭( maxim的名词复数 ) | |
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mere
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adj.纯粹的;仅仅,只不过 | |
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constrain
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vt.限制,约束;克制,抑制 | |
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9
constraint
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n.(on)约束,限制;限制(或约束)性的事物 | |
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10
ethical
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adj.伦理的,道德的,合乎道德的 | |
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11
disposition
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n.性情,性格;意向,倾向;排列,部署 | |
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12
reverence
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n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
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13
virtuous
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adj.有品德的,善良的,贞洁的,有效力的 | |
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14
doctrine
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n.教义;主义;学说 | |
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15
lawful
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adj.法律许可的,守法的,合法的 | |
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16
virtues
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美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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17
supreme
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adj.极度的,最重要的;至高的,最高的 | |
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18
ethics
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n.伦理学;伦理观,道德标准 | |
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19
imperative
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n.命令,需要;规则;祈使语气;adj.强制的;紧急的 | |
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20
justification
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n.正当的理由;辩解的理由 | |
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21
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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