Conclusion

Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within. I have not to search for them and conjecture them as though they were veiled in darkness or were in the transcendent region beyond my horizon; I see them before me and connect them directly with the consciousness of my existence. The former begins from the place I occupy in the external world of sense, and enlarges my connection therein to an unbounded extent with worlds upon worlds and systems of systems, and moreover into limitless times of their periodic motion, its beginning and continuance. The second begins from my invisible self, my personality, and exhibits me in a world which has true infinity, but which is traceable only by the understanding, and with which I discern that I am not in a merely contingent but in a universal and necessary connection, as I am also thereby with all those visible worlds. The former view of a countless multitude of worlds annihilates as it were my importance as an animal creature, which after it has been for a short time provided with vital power, one knows not how, must again give back the matter of which it was formed to the planet it inhabits (a mere speck in the universe). The second, on the contrary, infinitely elevates my worth as an intelligence by my personality, in which the moral law reveals to me a life independent of animality and even of the whole sensible world, at least so far as may be inferred from the destination assigned to my existence by this law, a destination not restricted to conditions and limits of this life, but reaching into the infinite.

Two things fill my mind with ever new and growing admiration and awe, the more often and steadily I reflect on them: the starry heavens above and the moral law within. I do not have to search for them or guess at them, as if they were hidden in darkness or lay beyond my horizon. I see them before me and connect them directly with my awareness of my own existence. The first begins with the place I occupy in the external world of the senses. It expands my connection to that world without limit, to worlds upon worlds and systems of systems. It also extends that connection through limitless time, encompassing the beginning and continuation of their recurring motions. The second begins with my invisible self, my personality. It shows me a world that is truly infinite, but can be grasped only by understanding. I recognize that my connection to this world is not merely accidental, but universal and necessary. Through it, I have the same connection with all those visible worlds. The first view, of countless worlds, almost wipes out my importance as an animal creature. For a short time, I am given life, though no one knows how. Then I must return the matter of which I was formed to the planet I inhabit. That planet is a mere speck in the universe. The second view, by contrast, infinitely elevates my worth as an intelligent being through my personality. In my personality, the moral law reveals to me a life independent of animal existence and even of the whole world of the senses. At least, this much can be inferred from the purpose the moral law assigns to my existence. That purpose is not restricted by the conditions and limits of this life, but reaches into the infinite.

But though admiration and respect may excite to inquiry, they cannot supply the want of it. What, then, is to be done in order to enter on this in a useful manner and one adapted to the loftiness of the subject? Examples may serve in this as a warning and also for imitation. The contemplation of the world began from the noblest spectacle that the human senses present to us, and that our understanding can bear to follow in their vast reach; and it ended- in astrology. Morality began with the noblest attribute of human nature, the development and cultivation of which give a prospect of infinite utility; and ended- in fanaticism or superstition. So it is with all crude attempts where the principal part of the business depends on the use of reason, a use which does not come of itself, like the use of the feet, by frequent exercise, especially when attributes are in question which cannot be directly exhibited in common experience. But after the maxim had come into vogue, though late, to examine carefully beforehand all the steps that reason purposes to take, and not to let it proceed otherwise than in the track of a previously well considered method, then the study of the structure of the universe took quite a different direction, and thereby attained an incomparably happier result. The fall of a stone, the motion of a sling, resolved into their elements and the forces that are manifested in them, and treated mathematically, produced at last that clear and henceforward unchangeable insight into the system of the world which, as observation is continued, may hope always to extend itself, but need never fear to be compelled to retreat.

Although admiration and respect may inspire inquiry, they cannot replace it. How, then, should we begin this inquiry so that it is useful and worthy of such a lofty subject? Examples can serve both as warnings and as models. The study of the world began with the noblest spectacle our senses present to us. Its vast reach is also something our understanding can bear to follow. Yet this study ended in astrology. The study of morality began with the noblest attribute of human nature. Developing and cultivating this attribute offers the prospect of infinite benefit. Yet the study ended in fanaticism or superstition. The same is true of all crude attempts in which the main task depends on using reason. Unlike walking, using reason does not come naturally through frequent practice. This is especially true when the attributes in question cannot be shown directly in ordinary experience. But eventually, people adopted a principle, though late: carefully examine every step reason intends to take beforehand. They would allow reason to proceed only by a method that had already been carefully considered. The study of the structure of the universe then took a very different direction and achieved an incomparably better result. The fall of a stone and the motion of a sling were analyzed into their elements and the forces they reveal. These were then treated mathematically. The result was a clear insight into the system of the world, one that would never again be overturned. As observation continues, this insight may hope to grow, but need never fear being forced to retreat.

This example may suggest to us to enter on the same path in treating of the moral capacities of our nature, and may give us hope of a like good result. We have at hand the instances of the moral judgement of reason. By analysing these into their elementary conceptions, and in default of mathematics adopting a process similar to that of chemistry, the separation of the empirical from the rational elements that may be found in them, by repeated experiments on common sense, we may exhibit both pure, and learn with certainty what each part can accomplish of itself, so as to prevent on the one hand the errors of a still crude untrained judgement, and on the other hand (what is far more necessary) the extravagances of genius, by which, as by the adepts of the philosopher's stone, without any methodical study or knowledge of nature, visionary treasures are promised and the true are thrown away. In one word, science (critically undertaken and methodically directed) is the narrow gate that leads to the true doctrine of practical wisdom, if we understand by this not merely what one ought to do, but what ought to serve teachers as a guide to construct well and clearly the road to wisdom which everyone should travel, and to secure others from going astray. Philosophy must always continue to be the guardian of this science; and although the public does not take any interest in its subtle investigations, it must take an interest in the resulting doctrines, which such an examination first puts in a clear light.

This example may suggest that we follow the same path in studying our moral capacities. It may also give us hope of equally good results. We have examples of reason making moral judgments. We can analyze these judgments into their basic concepts. Since we cannot use mathematics, we can use a process like chemistry instead. By repeatedly testing common sense, we can separate any empirical elements in these judgments from the rational ones. In this way, we can display each in its pure form and learn for certain what each can accomplish on its own. This can help us avoid the errors of judgment that is still crude and untrained. More importantly, it can help us avoid the excesses of genius. Like seekers of the philosopher's stone, such genius promises imaginary treasures without any systematic study or knowledge of nature, while throwing away real treasures. In short, science, pursued critically and systematically, is the narrow gate to the true doctrine of practical wisdom. Here, practical wisdom means more than just knowing what one ought to do. It also means knowing what should guide teachers in clearly and carefully laying out the road to wisdom that everyone should travel, and in keeping others from going astray. Philosophy must always remain the guardian of this science. Although the public takes no interest in its subtle investigations, it must take an interest in the doctrines that result. For only such an examination brings those doctrines clearly to light.