Moral perfection thus provided for, _God_ must be postulated in order to find the ground of the required conjunction of Felicity. Happiness is the condition of the rational being in whose whole existence everything goes according to wish and will; and this is not the condition of man, for in him observance of the moral law is not conjoined with power of disposal over the laws of nature. But, as Practical Reason demands the conjunction, it is to be found only in a being who is the author at once of Nature and of the Moral Law; and this is God. [The same remark once more applies, that here what is obtained is a _moral_ certainty of the existence of the Deity: the negative result of the Critique of the Pure _(speculative)_ Reason abides what it was.] We may now attempt to summarize this abstruse Ethical theory of Kant. I---The STANDARD of morally good action (or rather Will), as expressed in the different forms of the Categorical Imperative, is the possibility of its being universally extended as a law for all rational beings. His meaning comes out still better in the obverse statement: The action is bad that _cannot be_, or at least _cannot be wished to lie_, turned unto a universal law. II.--Kant would expressly demur to being questioned as to his PSYCHOLOGY of Ethics; since he puts his own theory in express opposition to every other founded upon any empirical view of the mental constitution. Nevertheless, we may extract some kind of answers to the usual queries. The Faculty is the (pure Practical) Reason. The apprehension of what is morally right is entirely an affair of Reason; the only element of Feeling is an added Sentiment of Awe or Respect for the law that Reason imposes, this being a law, not only for me who impose it on myself, but at the same time for every rational agent. The Pure Reason, which means with Kant the Faculty of Principles, is _Speculative_ or _Practical_. As _Speculative_, it _requires_ us to bring our knowledge (of the understanding) to certain higher unconditioned unities (Soul, Cosmos, God); but there is error if these are themselves regarded as facts of knowledge. As _Practical_, it sets up an unconditional law of Duty in Action (unconditioned by motives); and in this and in the related conception of the Summum Bonum is contained a moral certainty of the Immortality (of the soul), Freedom (in the midst of Natural Necessity), and of God as existent. As to the point of Free-will, nothing more need be said. Disinterested Sentiment, as _sentiment_, is very little regarded: disinterested _action_ is required with such rigour that every act or disposition is made to lose its character as moral, according as any element of interested feeling of any kind enters into it. Kant obliterates the line between Duty and Virtue, by making a duty of every virtue; at least he conceives clearly that there is no Virtue in doing what we are strongly prompted to by inclination--that virtue must involve self-sacrifice.