CONTENTS
FIRST SECTION—TRANSITION FROM THE COMMON RATIONAL KNOWLEDGE OF MORALITY TO THE PHILOSOPHICAL
SECOND SECTION—TRANSITION FROM POPULAR MORAL PHILOSOPHY TO THE METAPHYSIC OF MORALS
The Autonomy of the Will as the Supreme Principle of Morality
Heteronomy of the Will as the Source of all spurious Principles of Morality
Classification of all Principles of Morality which can be founded on the Conception of Heteronomy
THIRD SECTION—TRANSITION FROM THE METAPHYSIC OF MORALS TO THE CRITIQUE OF PURE PRACTICAL REASON
The Concept of Freedom is the Key that explains the Autonomy of the Will
Freedom must be presupposed as a Property of the Will of all Rational Beings
Of the Interest attaching to the Ideas of Morality
How is a Categorical Imperative Possible?
Of the Extreme Limits of all Practical Philosophy.
Ancient Greek philosophy was divided into three sciences: physics, ethics, and logic. This division is perfectly suitable to the nature of the thing; and the only improvement that can be made in it is to add the principle on which it is based, so that we may both satisfy ourselves of its completeness, and also be able to determine correctly the necessary subdivisions.
All rational knowledge is either material or formal: the former considers some object, the latter is concerned only with the form of the understanding and of the reason itself, and with the universal laws of thought in general without distinction of its objects. Formal philosophy is called logic. Material philosophy, however, which has to do with determinate objects and the laws to which they are subject, is again twofold; for these laws are either laws of nature or of freedom. The science of the former is physics, that of the latter, ethics; they are also called natural philosophy and moral philosophy respectively.
Logic cannot have any empirical part; that is, a part in which the universal and necessary laws of thought should rest on grounds taken from experience; otherwise it would not be logic, i.e., a canon for the understanding or the reason, valid for all thought, and capable of demonstration. Natural and moral philosophy, on the contrary, can each have their empirical part, since the former has to determine the laws of nature as an object of experie