it is distinguished from a metaphysic of morals, just as general
logic, which treats of the acts and canons of thought in general, is
distinguished from transcendental philosophy, which treats of the
particular acts and canons of pure thought, i.e., that whose
cognitions are altogether a priori. For the metaphysic of morals has
to examine the idea and the principles of a possible pure will, and
not the acts and conditions of human volition generally, which for the
most part are drawn from psychology. It is true that moral laws and
duty are spoken of in the general moral philosophy (contrary indeed to
all fitness). But this is no objection, for in this respect also the
authors of that science remain true to their idea of it; they do not
distinguish the motives which are prescribed as such by reason alone
altogether a priori, and which are properly moral, from the
empirical motives which the understanding raises to general
conceptions merely by comparison of experiences; but, without noticing
the difference of their sources, and looking on them all as
homogeneous, they consider only their greater or less amount. It is in
this way they frame their notion of obligation, which, though anything
but moral, is all that can be attained in a philosophy which passes no
judgement at all on the origin of all possible practical concepts,
whether they are a priori, or only a posteriori.

Intending to publish hereafter a metaphysic of morals, I issue in
the first instance these fundamental principles. Indeed there is
properly no other foundation for it than the critical examination of a
pure practical Reason; just as that of metaphysics is the critical
examination of the pure speculative reason, already published. But
in the first place the former is not so absolutely necessary as the
latter, because in moral concerns human reason can easily be brought
to a high degree of correctness and completeness, even in the