psychological laws, but as a rational being he is elevated above all empirical conditions and capable of originating a series of changes absolutely. But man possesses this capacity only as an "intelligible character," as a "thing-in-itself." And since things-in-themselves can never be given in experience, it is impossible for intelligible liberty and empirical necessity ever to conflict with each other. Kant here introduces a positive use of the concept of the thing- in-itself.
Kant elaborated the special problems of ethics in his Rechtslehre and his Tugendlehre. Both works appeared in 1797 and bear the impress of old age.—Right, according to Kant, consists of the aggregate conditions under which the will of the individual can be united with the will of another according to a universal principle of liberty. As a matter of fact man's only original right is liberty, i. e. immunity from the arbitrary demands of every other individual in so far as it can obtain together with the liberty of others according to a universal law. Even though Kant makes a sharp distinction between the Right and the Moral (Legality and Morality), he nevertheless regards our obligation to regulate society as far as possible according to principles of Right to rest upon a categorical imperative.
In the Theory of Virtue he finds the highest duty in the realization of the dignity of man, which is based on autonomy and consists in the complete development of personal qualities. To be useless and superfluous is to dishonor humanity in our own person. Besides personal perfection the happiness of others is a matter of fundamental importance. The perfection of others on the other hand can only be realized through their own efforts; and we provide for our own happiness even through a natural instinct.
