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The Metaphysical Elements of Ethics

Creator: Kant, Immanuel, 1724-1804
Translator: Abbott, Thomas Kingsmill, 1829-1913
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help from them in case of necessity), we therefore make ourselves an end for others; and this maxim can never be obligatory except by having the specific character of a universal law, and consequently by means of a will that we should also make others our ends. Hence the happiness of others is an end that is also a duty. I am only bound then to sacrifice to others a part of my welfare without hope of recompense: because it is my duty, and it is impossible to assign definite limits how far that may go. Much depends on what would be the true want of each according to his own feelings, and it must be left to each to determine this for himself. For that one should sacrifice his own happiness, his true wants, in order to promote that of others, would be a self-contradictory maxim if made a universal law. This duty, therefore, is only indeterminate; it has a certain latitude within which one may do more or less without our being able to assign its limits definitely. The law holds only for the maxims, not for definite actions. (b) Moral well-being of others (salus moral is) also belongs to the happiness of others, which it is our duty to promote, but only a negative duty. The pain that a man feels from remorse of conscience, although its origin is moral, is yet in its operation physical, like grief, fear, and every other diseased condition. To take care that he should not be deservedly smitten by this inward reproach is not indeed my duty but his business; nevertheless, it is my duty to do
Arthur Hamilton, and His Dog

CHAPTER I. LEAVING HOME. One pleasant October evening, Arthur Hamilton was at play in front of the small, brown cottage in which he lived. He and his brother James, were having a great frolic with a large spotted dog, who was performing a great variety of antics, such as only well-educated dogs understand. But Rover had been carefully initiated into the mysteries of making a bow while standing on his hind legs, tossing pieces of bread off his nose, putting up his fore-paws with a most imploring look, and piteous whine, which the boys called "begging for money," and when a chip had been given him, he uttered a most energetic bow-wow-wow, which they regarded as equivalent to "thank you, sir," and walked off. While they were thus amusing themselves, their mother was sitting on the rude piazza which ran along the front of the cottage, now looking at the merry children, and then thoughtfully gazing at the long shadows which were stretching across the road. Mrs. Hamilton was a woman of wonderful strength, and energy, both of body and mind; and she had been sustained
nothing which by the nature of man might seduce him to that for which his conscience may hereafter torment him, that is, it is my duty not to give him occasion of stumbling. But there are no definite limits within which this care for the moral satisfaction of others must be kept; therefore it involves only an indeterminate obligation. IX. What is a Duty of Virtue? {INTRODUCTION ^paragraph 85} Virtue is the strength of the man's maxim in his obedience to duty. All strength is known only by the obstacles that it can overcome; and in the case of virtue the obstacles are the natural inclinations which may come into conflict with the moral purpose; and as it is the man who himself puts these obstacles in the way of his maxims, hence virtue is not merely a self-constraint (for that might be an effort of one inclination to constrain another), but is also a constraint according to a principle of inward freedom, and therefore by the mere idea of duty, according to its formal law.