On this
supposition, freedom would so far be depriving itself of the use of
its voluntary activity, in thus putting useable objects out of all
possibility of use. In practical relations, this would be to
annihilate them, by making them res nullius, notwithstanding the
fact act acts of will in relation to such things would formally
harmonize, in the actual use of them, with the external freedom of all
according to universal laws. Now the pure practical reason lays down
only formal laws as principles to regulate the exercise of the will;
and therefore abstracts from the matter of the act of will, as regards
the other qualities of the object, which is considered only in so
far as it is an object of the activity of the will. Hence the
practical reason cannot contain, in reference to such an object, an
absolute prohibition of its use, because this would involve a
contradiction of external freedom with itself. An object of my free
will, however, is one which I have the physical capability of making
some use of at will, since its use stands in my power (in potentia).
This is to be distinguished from having the object brought under my
disposal (in postestatem meam reductum), which supposes not a
capability merely, but also a particular act of the free-will. But
in order to consider something merely as an object of my will as such,
it is sufficient to be conscious that I have it in my power.
Pages:
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33