truth, is that conscience, or the sense of duty, is an inclination of a high and complex kind as distinguished from inclinations of lower and simpler kinds.
But let us grant Kant's distinction in an unqualified form. Doing this, let us entertain, too, his proposition that acts of whatever kind done from inclination have no moral worth, and that the only acts having moral worth are those done from a sense of duty. To test this proposition let us follow an example he sets. As he would have the quality of an act judged by supposing it universalized, let us judge of moral worth as he conceives it by making a like supposition. That we may do this effectually let us suppose that it is exemplified not only by every man but by all the acts of every man. Unless Kant alleges that a man may be morally worthy in too high a degree, we must admit that the greater the number of his acts which have moral worth the better. Let us then contemplate him as doing nothing from inclination but everything from a sense of duty.
When he pays the laborer who has done a week's work for him, it is not because letting a man go without wages would be against his inclination, but solely because he sees it to be a duty to fulfill contracts. Such care as he takes of his aged mother is prompted not by tender feeling for her but by the consciousness of filial obligation. When he gives evidence on behalf of a man whom he knows to have been falsely charged, it is not that he would be hurt by seeing the man wrongly punished, but simply in pursuance of a moral intuition showing him that public duty requires him to testify. When he sees a little child in danger of being run over, and steps aside to snatch it away, he does so not because the impending death of the child pains him, but because he knows it is a duty to save life. And so throughout, in all his relations as husband, as friend, as citizen, he thinks always of what the law of right conduct directs, and does it because it is the law of right conduct, not because he satisfies his affections or his sympathies by doing it. This is not all however. Kant's doctrine commits him to something far beyond this. If those acts only have moral worth which are done from a sense of duty, we must not only say that the moral worth of a man is greater in proportion as the number of the acts so done is greater; but we must say that his moral worth is greater in proportion as the strength of his sense of duty is such that he does the right thing not only apart from inclination but against inclination. According to Kant, then, the most moral man is the man whose sense of duty is so strong that he refrains from picking a pocket though he is much tempted to do it; who says of another that which is true though he would like to injure him by a falsehood; who lends money to his brother though he would prefer to see him in distress; who fetches the
