determines an a priori satisfaction for the mere forms of practical maxims (so far as they are in themselves qualified for universal legislation); this we make into a law for everyone, without our judgement being based on any interest whatever, though in this case it produces such an interest. The pleasure or pain in the former judgement is called that of taste, in the latter, that of moral feeling.

But it also interests Reason that the Ideas (for which in moral feeling it arouses an immediate interest) should have objective reality; i.e. that nature should at least show a trace or give an indication that it contains in itself some ground for assuming a regular agreement of its products with our entirely disinterested satisfaction (which we recognise a priori as a law for