foundation would be directly opposed to morality.

However, if I had to choose between the notion of the moral sense and that of perfection in general (two systems which at least do not weaken morality, although they are totally incapable of serving as its foundation), then I should decide for the latter, because it at least withdraws the decision of the question from the sensibility and brings it to the court of pure reason; and although even here it decides nothing, it at all events preserves the indefinite idea (of a will good in itself free from corruption, until it shall be more precisely defined.

For the rest I think I may be excused here from a detailed refutation of all these doctrines; that would only be superfluous labour, since it is so easy, and is probably so well