practical law. Now, when we abstract from a law all matter, i.e.,
every object of the will (as a determining principle), nothing is left
but the mere form of a universal legislation. Therefore, either a
rational being cannot conceive his subjective practical principles,
that is, his maxims, as being at the same time universal laws, or he
must suppose that their mere form, by which they are fitted for
universal legislation, is alone what makes them practical laws.



REMARK.



The commonest understanding can distinguish without instruction what
form of maxim is adapted for universal legislation, and what is not.
Suppose, for example, that I have made it my maxim to increase my
fortune by every safe means. Now, I have a deposit in my hands, the
owner of which is dead and has left no writing about it. This is
just the case for my maxim. I desire then to know whether that maxim
can also bold good as a universal practical law. I apply it,
therefore, to the present case, and ask whether it could take the form
of a law, and consequently whether I can by my maxim at the same
time give such a law as this, that everyone may deny a deposit of
which no one can produce a proof. I at once become aware that such a
principle, viewed as a law, would annihilate itself, because the
result would be that there would be no deposits. A practical law which
I recognise as such must be qualified for universal legislation;
this is an identical proposition and, therefore, self-evident. Now, if
I say that my will is subject to a practical law, I cannot adduce my