itself; and thus when the inclination falls upon what contradicts
the law, to brood on it, to allow it to root itself deeply, and
thereby to take up evil (as of set purpose) into one's maxim; and this
is then specifically evil, that is, it is a true vice.

Virtue, therefore, in so far as it is based on internal freedom,
contains a positive command for man, namely, that he should bring
all his powers and inclinations under his rule (that of reason); and
this is a positive precept of command over himself which is additional
to the prohibition, namely, that he should not allow himself to be
governed by his feelings and inclinations (the duty of apathy); since,
unless reason takes the reins of government into its own hands, the
feelings and inclinations play the master over the man.

{INTRODUCTION ^paragraph 195}





XVII. Virtue necessarily presupposes Apathy (considered as

Strength)



This word (apathy) has come into bad repute, just as if it meant
want of feeling, and therefore subjective indifference with respect to
the objects of the elective will; it is supposed to be a weakness.
This misconception may be avoided by giving the name moral apathy to