the understanding and reason, the employment of which is by the peculiar constitution of their nature attended with satisfaction. It follows that the law would be, properly speaking, given by nature, and, as such, it must be known and proved by experience and would consequently be contingent and therefore incapable of being an apodeictic practical rule, such as the moral rule must be. Not only so, but it is inevitably only heteronomy; the will does not give itself the law, but is given by a foreign impulse by means of a particular natural constitution of the subject adapted to receive it.

An absolutely good will, then, the principle of which must be a categorical imperative, will be indeterminate as regards all objects and will contain merely the form of volition generally, and that as autonomy, that is to say, the