manner * 
6'20 
KANT. 
The Scheme of the Duties of Virtu* may conformably to the above Principles be erefled in the following 
The Material of the Duty of Virtue. 
__A- 
Internal Duty of 
Virtue. 
Man's own End, which is at 
die lame time his duty. (His 
>wn uerfefiion.) 
I he End of other Men, the 
promotion of which is. at the 
lame time Man’s duty. (The 
hapninefs of other Men.) 
The Law, which i; 
at the fame time the fpring. 
upon which the morality 
The End, which is 
it the fame time the lpring. 
upon which the legality 
of every free determination of the Will refts. 
External Duty of 
Virtue. 
“~Y 
The Formal of the Duty of Virtue. 
Ethics are divided into Elemental Doffrine and Doffri- 
nal Method. The divifion which Practical Reafon deli¬ 
neates for the foundation of a Syftem of Ethics may be 
made, according to two diftinct principles, either lingly 
or conjoined. The one which reprefents the fubjeBive re¬ 
lation of the obliged to the obliging, according to the Mat¬ 
ter ; the other the objeBive relation of the ethical laws to 
duties in general in aSyltem, according to the Form. 
The former divifion is that of beings, in reference to 
which an ethical obligation can be thought; the latter 
divifion is that of the Ideas of the pure ethically-praflical 
Reafon which conceives its duties only in refpeif to it as 
a Science ; that is, to the methodical compofition of all 
pofitions which can be difeovered toarife from the former 
divifion, namely, from the Duties of Man to Man. 
First Division of Ethics, 
according to the Difference of the Subjects and of their Laws. 
It comprifes 
Duties 
--•.---a- 
of Man towards Man. 
- a-- 
of Man towards Beings not human. 
towards himfelf. 
towards other men. 
infrahuman Beings. fuperhuman Beings. 
Second Division of Ethics, 
according to Principles of a Syjlern of the pure P radical Reafon. 
Ethical 
_A___ 
Elemental Doffrine. 
<1-;" A -~a 
Dogmatic Cafuiftry. 
Doftrinal Method. 
t -7^--—i 
Catechetic Afcetic. 
Thus, practical Reafon commands the cultivation of all 
our Faculties, as a Duty of man towards himfelf, in or¬ 
der to produce a being that can harmonize with our real 
delfination, as an end in itfelf. Man therefore owes it to 
himfelf (as a being of Reafon) not to leave unemployed, 
and as it were to rulf, the predifpofitions and faculties of 
his nature ; for his reafon may at fome future time re¬ 
quire the ufe of them from him. As he is a being capa¬ 
ble of laying down ends for himfelf, he muft owe the ufe 
of his powers, not merely to the inftinfts of his nature, 
but to the Idea of Liberty, which is formed by his practical 
Reafon, and is not to be met with in the fyftem of nature, 
that is, in Time and Space. This Idea of Liberty, as ori¬ 
ginal ufe of Praffical Reafon, takes man out of Nature, 
and refers him as a Noumenon, or thing in itfelf, to a Mo¬ 
ral world, where the laws of Reafon are the foie Laws ; 
and by this means he is entirely freed from all influence of 
the Mechanifm and Neceflity of Nature. It is not there¬ 
fore the profit, advantage, or in faff the Happinefs, of the 
individual that fhould prompt man to the higheft cultiva¬ 
tion of his faculties j for it is a commandment of his mo¬ 
rally-practical Reafon, and confequently a Duty of Man 
towards himfelf, to cultivate his faculties to the utmolt 
degree; and thus to be, in a pragmatical view, a man in 
all refpefts fuitable to the end of his exiftence. 
The Powers of his Nature comprehend the Powers of 
the Spirit, the Powers of the Soul, and the Powers of the 
Body. 
The Powers of the Spirit are thofe whofe exercife is 
pofiible by Reafon alone. They are fo far creative, as their 
ufe is not drawn from experience, but derived entirely from 
principles a priori. The Powers of the Spirit thus produce 
“Transcendental Philosophy, a PerfeB Syjlcm of 
Morals, the Mathematics, Logic, and the Metaphyfics of 
Nature. The two latter are ranked under Theoretical 
Philofophy, which is coniidered as a fcience that is bene¬ 
ficial in promoting the ends of a Doffrine of Wifdom. 
The Powers of the Soul are thofe which are at the com¬ 
mand of the Underftanding, and of the Judgment, and 
are condufted -by the thread of experience. Such are me¬ 
mory, the imagination, &c. upon which may be fuper- 
ftrufted, learning, erudition, tafte, (internal and external 
embellilhments,) which prefent inftruments for various 
purpofes. 
Finally, the cultivation of the Powers of the Body, (the 
proper gymnaftics,) is the care of that which conllitutes 
the matter of Man, without which the ends of Man would 
remain 1 unexecuted. Therefore the continual defigned 
animation of the Animality of Man is a Duty of Man to¬ 
wards himfelf. 
This Duty of Man to himfelf regards his phyfical per- 
feflion, or the developing and increafing the perfeffion 
of his nature merely with a pragmatical view. There is 
however another Duty of Man towards himfelf, ftriflly in 
a Moral point of view, which confifts in increafing his 
Moral Perfeffion. 
This Moral Perfeffion confifts fubjeffively, in the pu¬ 
rity of the motives that determine man to the performance 
of his Duty ; that is, that the law itfelf only, without any 
mixture of views taken from the fenfitive faculty, be the 
fpring 5 
