strict, Obligation
{INTRODUCTION ^paragraph 65}
This proposition is a consequence of the foregoing; for if the law
can only command the maxim of the actions, not the actions themselves,
this is a sign that it leaves in the observance of it a latitude
(latitudo) for the elective will; that is, it cannot definitely assign
how and how much we should do by the action towards the end which is
also duty. But by an indeterminate duty is not meant a permission to
make exceptions from the maxim of the actions, but only the permission
to limit one maxim of duty by another (e. g., the general love of
our neighbour by the love of parents); and this in fact enlarges the
field for the practice of virtue. The more indeterminate the duty, and
the more imperfect accordingly the obligation of the man to the
action, and the closer he nevertheless brings this maxim of
obedience thereto (in his own mind) to the strict duty (of justice),
so much the more perfect is his virtuous action.
Hence it is only imperfect duties that are duties of virtue. The
fulfilment of them is merit (meritum) = + a; but their transgression
is not necessarily demerit (demeritum) = - a, but only moral unworth
= o, unless the agent made it a principle not to conform to those
duties. The strength of purpose in the former case is alone properly
called virtue [Tugend] (virtus); the weakness in the latter case is
not vice (vitium), but rather only lack of virtue [Untugend], a want
of moral strength (defectus moralis). (As the word Tugend is derived
from taugen [to be good for something], Untugend by its etymology
signifies good for nothing.) Every action contrary to duty is called
transgression (peccatum). Deliberate transgression which has become
a principle is what properly constitutes what is called vice (vitium).
Although the conformity of actions to justice (i.e., to be an
upright man) is nothing meritorious, yet the conformity of the maxim
of such actions regarded as duties, that is, reverence for justice
is meritorious. For by this the man makes the right of humanity or
of men his own end, and thereby enlarges his notion of duty beyond
that of indebtedness (officium debiti), since although another man
by virtue of his rights can demand that my actions shall conform to
the law, he cannot demand that the law shall also contain the spring
of these actions. The same thing is true of the general ethical
command, "Act dutifully from a sense of duty." To fix this disposition
firmly in one's mind and to quicken it is, as in the former case,
meritorious, because it goes beyond the law of duty in actions and
makes the law in itself the spring.
But just for or reason, those duties also must be reckoned as of
indeterminate obligation, in respect of which there exists a
subjective principle which ethically rewards them; or to bring them as
near as possible to the notion of a strict obligation, a principle
of susceptibility of this reward according to the law of virtue;
namely, a moral pleasure which goes beyond mere satisfaction with
oneself (which may be merely negative), and of which it is proudly
said that in this consciousness virtue is its own reward.
{INTRODUCTION ^paragraph 70}
When this merit is a merit of the man in respect of other men of
promoting their natural ends, which are recognized as such by all
men (making their happiness his own), we might call it the sweet
merit, the consciousness of which creates a moral enjoyment in which
men are by sympathy inclined to revel; whereas the bitter merit of
promoting the true welfare of other men, even though they should not
recognize it as such (in the case of the unthankful and ungrateful),
has commonly no such reaction, but only produces a satisfaction with
one's self, although in the latter case this would be even greater.