Kant's Categorical Imperative and the Postulates of Morality

The Categorical Imperative and Postulates of Practical Reason

The Hypothetical and Categorical Imperatives

An imperative is always a term of general ethical character. Imperatives are classified into two main types:

1. Conditional or Hypothetical: These are conditioned by the pursuit of certain purposes, meaning the action is a means to an end.
2. Categorical or Unconditional: These are absolute maxims formulated as actions prescribed by themselves.

Kant states that the categorical imperative represents the practical necessity of a possible action that is good in itself. All hypothetical imperatives must be rejected as principles of morality; only the categorical imperative provides universality and necessity. As such, it requires the rational will to establish an a priori relationship, independent of establishing a formal moral sensibility.

Formulations of the Categorical Imperative

The categorical imperative is formulated as a universal law. Kant proposed three primary formulations:

1. The Universal Law Formulation

   “Act only according to that maxim whereby you can at the same time will that it should become a universal law.” This formulation is oriented toward universality; the maxim must be capable of becoming a universal norm.

2. The Humanity Formulation (End in Itself)

   “Treat humanity, whether in your own person or in the person of another, always as an end and never merely as a means.” This formulation is oriented toward the dignity of the human being as a rational being, who is an end in itself and therefore cannot be treated merely as a means to an end.

3. The Autonomy Formulation (Kingdom of Ends)

   “Act through your maxims as if you were always a legislating member in a universal kingdom of ends.” This formulation emphasizes that practical reason is self-legislating (autolegisladora) and determines the action.

The Postulates of Practical Reason

The postulates of practical reason are necessary presuppositions for the moral law to hold true. They are:

• Freedom
• Immortality of the Soul
• Existence of God

Freedom

Freedom is necessarily implied by the unconditional mandate derived from the categorical imperative. Moreover, freedom implies that the sensible world is intelligible on the basis of liberty. If I were only a member of the sensible world, all my actions would be determined; however, perceiving myself as a member of the intelligible world means these actions must be in accordance with the plan of autonomy.

The argument for freedom is circular: we arrive at freedom by basing it on morality, but it is precisely freedom that underlies the imperative. From the speculative viewpoint, freedom clashes with natural necessity and therefore cannot be based on experience. It is, therefore, a rational idea of faith.

Immortality of the Soul

Immortality of the soul is required by the moral law to achieve the supreme good (*summum bonum*). Perfection is reached when the will and the moral law completely overlap. To achieve this goal requires infinite progress, which is the immortality of the soul.

Existence of God

God is the foundation of the happiness of the being that achieves perfection by identifying duty and happiness. Since humans are never going to achieve moral perfection and happiness in finite life, God is the ultimate reason for the possibility of the realization of the supreme good and the object of rational faith.