The reflex influence of Rousseau's social theories upon Kant's moral doctrines in this respect is worthy of more attention than it usually receives. Kant's moral theory is hardly more than a translation of Rousseau's politics into ethical terms, through its union with Kant's previously established dualism of reason and sense. XLVII. Criticism of the Kantian Theory. 1. No one can deny that a genuine opposition exists between the 'natural' desires and moral activity. The being that satisfies each desire or appetite as it arises, without reference of it to, or control of it by, some principle, has not had the horizon of conduct lift before him. But Kant makes the satisfaction of desire _as such_ (not of this or that desire) antagonistic to action from duty. Kant was forced into this position by his fundamental division of sense from reason, but it carries with it its own condemnation and thus that of the premises from which it is derived. It comes to saying that the actual desires and appetites are not what they ought to be. This, in itself, is true enough. But when Kant goes on to say, as he virtually does, that what ought to be _cannot_ be, that the desires as such cannot be brought into harmony with principle, he has made the moral life not only a riddle, but a riddle with no answer. If mankind were once convinced that the moral ideal were something which ought to be but which could not be, we may easily imagine how much longer moral endeavor would continue. The first or immediate stimulus to moral effort is the conviction that the desires and appetites are not what they should be; the underlying and continuing stimulus is the conviction that the expression of desires in harmony with law is the sole abiding good of man. To reconcile the two is the very meaning of the moral struggle (see Sec. LXIV). Strictly, according to Kant, morality would either leave the appetites untouched or would abolish them--in either case destroying morality. See Caird, Op. cit., Vol. II, pp. 226-28. 2. Kant again seems to be on the right track in declaring that obligation is not anything externally imposed, but is the law of man's being, self-imposed. This principle of 'autonomy' is the only escape from a theory of obligation which would make obligation external, and regard for it slavish fear, or servile hope of reward. To regard even a Divine Being as the author of obligation is to make it a form of external constraint, appealing only to hope or fear, unless this Divine Being is shown to be organically connected with self.