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        "1": "*) Man hört hin und wieder Klagen über Seichtigkeit der Denkungsart unserer Zeit und den Verfall gründlicher Wissenschaft. Allein ich sehe nicht, daß die, deren Grund gut gelegt ist, als Mathematik, Naturlehre etc., diesen Vorwurf im mindesten verdienen, sondern vielmehr den alten Ruhm der Gründlichkeit behaupten, in der letzteren aber sogar übertreffen. Eben derselbe Geist würde sich nun auch in anderen Arten von Erkenntniß wirksam beweisen, wäre nur allererst für die Berichtigung ihrer Principien gesorgt worden. In Ermangelung derselben sind Gleichgültigkeit und Zweifel und endlich strenge Kritik vielmehr Beweise einer gründlichen Denkungsart. Unser Zeitalter ist das eigentliche Zeitalter der Kritik, der sich alles unterwerfen muß. Religion durch ihre Heiligkeit und Gesetzgebung durch ihre Majestät wollen sich gemeiniglich derselben entziehen. Aber alsdann erregen sie gerechten Verdacht wider sich und können auf unverstellte Achtung nicht Anspruch machen, die die Vernunft nur demjenigen bewilligt, was ihre freie und öffentliche Prüfung hat aushalten können."
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        "1": "*) Wäre es einem von den Alten eingefallen, auch nur diese Frage aufzuwerfen, so würde diese allein allen Systemen der reinen Vernunft bis auf unsere Zeit mächtig widerstanden haben und hätte so viele eitele Versuche erspart, die, ohne zu wissen, womit man eigentlich zu thun hat, blindlings unternommen worden."
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        "1": "*) Man gebe auf diesen Satz wohl acht, der von großer Wichtigkeit ist. Alle Vorstellungen haben eine nothwendige Beziehung auf ein mögliches empirisches Bewußtsein: denn hätten sie dieses nicht, und wäre es gänzlich unmöglich, sich ihrer bewußt zu werden, so würde das so viel sagen, sie existirten gar nicht. Alles empirische Bewußtsein hat aber eine nothwendige Beziehung auf ein transscendentales (vor aller besondern Erfahrung vorhergehendes) Bewußtsein, nämlich das Bewußtsein meiner selbst als die ursprüngliche Apperception. Es ist also schlechthin nothwendig, daß in meinem Erkenntnisse alles Bewußtsein zu einem Bewußtsein (meiner selbst) gehöre. Hier ist nun eine synthetische Einheit des Mannigfaltigen (Bewußtseins), die a priori erkannt wird und gerade so den Grund zu synthetischen Sätzen a priori, die das reine Denken betreffen, als Raum und Zeit zu solchen Sätzen, die die Form der bloßen Anschauung angehen, abgiebt. Der synthetische Satz: daß alles verschiedene empirische Bewußtsein in einem einigen Selbstbewußtsein verbunden sein müsse, ist der schlechthin erste und synthetische Grundsatz unseres Denkens überhaupt. Es ist aber nicht aus der Acht zu lassen, daß die bloße Vorstellung Ich in Beziehung auf alle andere (deren collective Einheit sie möglich macht) das transscendentale Bewußtsein sei. Diese Vorstellung mag nun klar (empirisches Bewußtsein) oder dunkel sein, daran liegt hier nichts, ja nicht einmal an der Wirklichkeit desselben; sondern die Möglichkeit der logischen Form alles Erkenntnisses beruht nothwendig auf dem Verhältniß zu dieser Apperception als einem Vermögen."
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        "1": "*) Der eigentliche Idealismus hat jederzeit eine schwärmerische Absicht und kann auch keine andre haben; der meinige aber ist lediglich dazu, um die Möglichkeit unserer Erkenntniß a priori von Gegenständen der Erfahrung zu begreifen, welches ein Problem ist, das bisher noch nicht aufgelöset, ja nicht einmal aufgeworfen worden. Dadurch fällt nun der ganze schwärmerische Idealism, der immer (wie auch schon aus dem Plato zu ersehen) aus unseren Erkenntnissen a priori (selbst denen der Geometrie) auf eine andere (nämlich intellectuelle) Anschauung als die der Sinne schloß, weil man sich gar nicht einfallen ließ, daß Sinne auch a priori anschauen sollten."
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        "1": "*) man muß hier wohl merken, daß ich die Eintheilung der Pflichten für eine künftige Metaphysik der Sitten mir gänzlich vorbehalte, diese hier also nur als beliebig (um meine Beispiele zu ordnen) dastehe. Übrigens verstehe ich hier unter einer vollkommenen Pflicht diejenige, die keine Ausnahme zum Vortheil der Neigung verstattet, und da habe ich nicht bloß äußere, sondern auch innere vollkommene Pflichten, welches dem in Schulen angenommenen Wortgebrauch zuwider läuft, ich aber hier nicht zu verantworten gemeint bin, weil es zu meiner Absicht einerlei ist, ob man es mir einräumt, oder nicht."
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        "1": "*) Diesen Satz stelle ich hier als Postulat auf. Im letzten Abschnitte wird man die Gründe dazu finden."
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        "1": "*)Damit man hier nicht Inconsequenzen anzutreffen wähne, wenn ich jetzt die Freiheit die Bedingung des moralischen Gesetzes nenne und in der Abhandlung nachher behaupte, daß das moralische Gesetz die Bedingung sei, unter der wir uns allererst der Freiheit bewußt werden können, so will ich nur erinnern, daß die Freiheit allerdings die ratio essendi des moralischen Gesetzes, das moralische Gesetz aber die ratio cognoscendi der Freiheit sei. Denn wäre nicht das moralische Gesetz in unserer Vernunft eher deutlich gedacht, so würden wir uns niemals berechtigt halten, so etwas, als Freiheit ist (ob diese gleich sich nicht widerspricht), anzunehmen. Wäre aber keine Freiheit, so würde das moralische Gesetz in uns gar nicht anzutreffen sein."
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        "1": "*)Einer von den verschiedenen vermeinten Widersprüchen in dieser gänzlichen Unterscheidung der Naturcausalität von der durch Freiheit ist der, da man ihr den Vorwurf macht: daß, wenn ich von Hindernissen, die die Natur der Causalität nach Freiheitsgesetzen (den moralischen) legt, oder ihre Beförderung durch dieselbe rede, ich doch der ersteren auf die letztere einen Einfluß einräume. Aber wenn [Seitenumbruch] man das Gesagte nur verstehen will, so ist die Mißdeutung sehr leicht zu Verhüten. Der Widerstand, oder die Beförderung ist nicht zwischen der Natur und der Freiheit, sondern der ersteren als Erscheinung und den Wirkungen der letztern als Erscheinungen in der Sinnenwelt; und selbst die Causalität der Freiheit (der reinen und praktischen Vernunft) ist die Causalität einer jener untergeordneten Naturursache (des Subjects, als Mensch, folglich als Erscheinung betrachtet), von deren Bestimmung das Intelligible, welches unter der Freiheit gedacht wird, auf eine übrigens (eben so wie eben dasselbe, was das übersinnliche Substrat der Natur ausmacht) unerklärliche Art den Grund enthält."
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        "1": "*) Es ist doch süß, sich Staatsverfassungen auszudenken, die den Forderungen der Vernunft (vornehmlich in rechtlicher Absicht) entsprechen: aber vermessen, sie vorzuschlagen, und strafbar, das Volk zur Abschaffung der jetzt bestehenden aufzuwiegeln. Platos Atlantica , Morus' Utopia , Harringtons Oceana und Allais' Severambia sind nach und nach auf die Bühne gebracht, aber nie (Cromwells verunglückte Mißgeburt einer despotischen Republik ausgenommen) auch nur versucht worden.- Es ist mit diesen Staatsschöpfungen wie mit der Weltschöpfung zugegangen: kein Mensch war dabei zugegen, noch konnte er bei einer solchen gegenwärtig sein, weil er sonst sein eigener Schöpfer hätte sein müssen. Ein Staatsproduct, wie man es hier denkt, als dereinst, so spät es auch sei, vollendet zu hoffen, ist ein süßer Traum; aber sich ihm immer zu näheren, nicht allein denkbar, sondern, so weit es mit dem moralischen Gesetze zusammen bestehen kann, Pflicht, nicht der Staatsbürger, sondern des Staatsoberhaupts."
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        "1": "*) Wenn man mit dem Wort gnädig einen bestimmten (von gütig, wohlthätig, schützend u. dergl. noch unterschiedenen) Begriff verbinden will, so kann es nur demjenigen beigelegt werden, gegen welchen kein Zwangsrecht Statt hat. Also nur das Oberhaupt der Staatsverwaltung, der alles Gute, was nach öffentlichen Gesetzen möglich ist, bewirkt und ertheilt (denn der Souverän, der sie giebt, ist gleichsam unsichtbar; er ist das personificirte Gesetz selbst, nicht Agent), kann gnädiger Herr betitelt werden, als der Einzige, wider den kein Zwangsrecht Statt hat. So ist selbst in einer Aristokratie, wie z. B. in Venedig, der Senat der einzige gnädige Herr; die Nobili, welche ihn ausmachen, sind insgesammt, selbst den Doge nicht ausgenommen (denn nur der große Rath ist der Souverän), Unterthanen und, was die Rechtsausübung betrifft, allen anderen gleich, nämlich daß gegen jeden derselben ein Zwangsrecht dem Unterthan zukommt. Prinzen (d. i. Personen, denen ein Erbrecht auf Regierungen zukommt) werden aber nun zwar auch in dieser Aussicht und wegen jener Ansprüche (hofmäßig, Par Courtoisie ) gnädige Herren genannt; ihrem Besitzstande nach aber sind sie doch Mitunterthanen, gegen die auch dem geringsten ihrer Diener vermittelst des Staatsoberhaupts ein Zwangsrecht zukommen muß. Es kann also im Staate nicht mehr als einen einzigen gnädigen Herrn geben. Was aber die gnädige (eigentlich vornehme) Frauen betrifft, so können sie so angesehen werden, daß ihr Stand zusammt ihrem Geschlecht (folglich nur gegen das männliche) sie zu dieser Betitelung berechtige und das vermöge der Verfeinerung der Sitten (Galanterie genannt), nach welcher das männliche sich desto mehr selbst zu ehren glaubt, als es dem schönen Geschlecht über sich Vorzüge einräumt."
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        "1": "*) Wenn z. B. eine für alle Unterthanen proportionirte Kriegssteuer ausgeschrieben würde, so können diese darum, weil sie drückend ist, nicht sagen, da sie ungerecht sei, weil etwa der Krieg ihrer Meinung nach unnöthig wäre: denn das sind sie nicht berechtigt zu beurtheilen; sondern weil es doch immer möglich [Seitenumbruch] bleibt, daß er unvermeidlich und die Steuer unentbehrlich sei, so muß sie in dem Urtheile des Unterthans für rechtmäßig gelten. Wenn aber gewisse Gutseigenthümer in einem solchen Kriege mit Lieferungen belästigt, andere aber desselben Standes damit verschont würden: so sieht man leicht, ein ganzes Volk könne zu einem solchen Gesetz nicht zusammenstimmen, und es ist befugt, wider dasselbe wenigstens Vorstellungen zu thun, weil es diese ungleiche Austheilung der Lasten nicht für gerecht halten kann."
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        "1": "*) Dahin gehören gewisse Verbote der Einfuhr, damit die Erwerbmittel dem Unterthanen zum Besten und nicht zum Vortheil der Auswärtigen und Aufmunterung des Fleißes Anderer befördert werden, weil der Staat ohne Wohlhabenheit des Volks nicht Kräfte genug besitzen würde, auswärtigen Feinden zu widerstehen, oder sich selbst als gemeines Wesen zu erhalten."
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        "1": "*) Gemeiniglich nimmt man an, daß man gegen niemand feindlich Verfahren dürfe, als nur wenn er mich schon thätig lädirt hat, und das ist auch ganz richtig, wenn beide im bürgerlich=gesetzlichen Zustande sind. Denn dadurch, daß dieser in denselben getreten ist, leistet er jenem (vermittelst der Obrigkeit, welche über Beide Gewalt hat) die erforderliche Sicherheit. - Der Mensch aber (oder das Volk) im bloßen Naturstande benimmt mir diese Sicherheit und lädirt mich schon durch eben diesen Zustand, indem er neben mir ist, obgleich nicht thätig ( facto ), doch durch die Gesetzlosigkeit seines Zustandes ( statu iniusto ), wodurch ich beständig von ihm bedroht werde, und ich kann ihn nöthigen, entweder mit mir in einen gemeinschaftlich=gesetzlichen Zustand zu treten, oder aus meiner Nachbarschaft zu weichen. - Das Postulat also, was allen folgenden Artikeln zum Grunde liegt, ist: Alle Menschen, die auf einander wechselseitig einfließen können, müssen zu irgend einer bürgerlichen Verfassung gehören. Alle rechtliche Verfassung aber ist, was die Personen betrifft, die darin stehen, 1) die nach dem Staatsbürgerrecht der Menschen in einem Volke ( ius civitatis, 2) nach dem Völkerrecht der Staaten in Verhältniß gegen einander ( ius gentium ), 3) die nach dem Weltbürgerrecht, so fern Menschen und Staaten, in äußerem auf einander einfließendem Verhältniß stehend, als Bürger eines allgemeinen Menschenstaats anzusehen sind ( ius cosmopoliticum ). Diese Eintheilung ist nicht willkürlich, sondern nothwendig in Beziehung auf die Idee vom ewigen Frieden. Denn wenn nur einer von diesen im Verhältnisse des physischen Einflusses auf den andern und doch im Naturstande wäre, so würde damit der Zustand des Krieges verbunden sein, von dem befreit zu werden hier eben die Absicht ist.)"
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        "1": "*) Rechtliche (mithin äußere) Freiheit kann nicht, wie man wohl zu thun pflegt, durch die Befugniß definirt werden: alles zu thun, was man will, wenn man nur Keinem Unrecht thut. Denn was heißt Befugniß? Die Möglichkeit einer Handlung, so fern man dadurch Keinem Unrecht thut. Also würde die Erklärung so lauten: Freiheit ist die Möglichkeit der Handlungen, dadurch man Keinem Unrecht thut. Man thut Keinem Unrecht (man mag auch thun, was man will), wenn man nur Keinem Unrecht thut: folglich ist es leere Tautologie. Vielmehr ist meine äußere (rechtliche) Freiheit so zu erklären: sie ist die Befugniß, keinen äußeren Gesetzen zu gehorchen, als zu denen ich meine Beistimmung habe geben können. - Eben so ist äußere (rechtliche) Gleichheit in einem Staate dasjenige Verhältniß der Staatsbürger, nach welchem Keiner den andern wozu rechtlich verbinden kann, ohne daß er sich zugleich dem Gesetz unterwirft, von diesem wechselseitig auf dieselbe Art auch verbunden werden zu können. (Vom Princip der rechtlichen Abhängigkeit, da dieses schon in dem Begriffe einer Staatsverfassung überhaupt liegt, bedarf es keiner Erklärung). - Die Gültigkeit dieser angebornen, zur Menschheit nothwendig gehörenden und unveräußerlichen Rechte wird durch das Princip der rechtlichen Verhältnisse des Menschen selbst zu höheren Wesen (wenn er sich solche denkt) bestätigt und erhoben, indem er sich nach eben denselben Grundsätzen auch als Staatsbürger einer übersinnlichen Welt vorstellt. Denn was meine Freiheit betrifft, so habe ich selbst in Ansehung der göttlichen, von mir durch bloße Vernunft erkennbaren Gesetze keine Verbindlichkeit, als nur so fern ich dazu selber habe meine Beistimmung geben können (denn durchs Freiheitsgesetz meiner eigenen Vernunft mache ich mir allererst einen Begriff vom göttlichen Willen). Was in Ansehung des erhabensten Weltwesens außer Gott, welches ich mir etwa denken möchte (einen großen Äon), das Princip der Gleichheit betrifft, so ist kein Grund da, warum ich, wenn ich in meinem Posten meine Pflicht thue, wie jener Äon es in dem seinigen, mir bloß die Pflicht zu gehorchen, jenem aber das Recht zu befehlen zukommen solle. - Daß dieses Princip der Gleichheit nicht (so wie das der Freiheit) auch auf das Verhältniß zu Gott paßt, davon ist der Grund dieser, weil dieses Wesen das einzige ist, bei dem der Pflichtbegriff aufhört. Was aber das Recht der Gleichheit aller Staatsbürger als Unterthanen betrifft, so kommt es in Beantwortung der Frage von der Zulässigkeit des [Seitenumbruch] Erbadels allein darauf an: ob der vom Staat zugestandene Rang (eines Unterthans vor dem andern) vor dem Verdienst, oder dieses vor jenem vorhergehen müsse. - Nun ist offenbar: daß, wenn der Rang mit der Geburt verbunden wird, es ganz ungewiß ist, ob das Verdienst (Amtsgeschicklichkeit und Amtstreue) auch folgen werde; mithin ist es eben so viel, als ob er ohne alles Verdienst dem Begünstigten zugestanden würde (Befehlshaber zu sein); welches der allgemeine Volkswille in einem ursprünglichen Vertrage (der doch das Princip aller Rechte ist) nie beschließen wird. Denn ein Edelmann ist darum nicht sofort ein edler Mann. Was den Amtsadel (wie man den Rang einer höheren Magistratur nennen könnte, und den man sich durch Verdienste erwerben muß) betrifft, so klebt der Rang da nicht als Eigenthum an der Person, sondern am Posten, und die Gleichheit wird dadurch nicht verletzt: weil, wenn jene ihr Amt niederlegt, sie zugleich den Rang ablegt und unter das Volk zurücktritt. -"
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        "1": "*) So gab ein bulgarischer Fürst dem griechischen Kaiser, der gutmüthigerweise seinen Streit mit ihm durch einen Zweikampf ausmachen wollte, zur Antwort: \"Ein Schmid, der Zangen hat, wird das glühende Eisen aus den Kohlen nicht mit seinen Händen herauslangen.\""
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        "1": "*) Nach einem beendigten Kriege, beim Friedensschlusse, möchte es wohl für ein Volk nicht unschicklich sein, daß nach dem Dankfeste ein Bußtag ausgeschrieben würde, den Himmel im Namen des Staats um Gnade für die große Versündigung anzurufen, die das menschliche Geschlecht sich noch immer zu schulden kommen läßt, sich keiner gesetzlichen Verfassung im Verhältniß auf andere Völker fügen zu wollen, sondern stolz auf seine Unabhängigkeit lieber das barbarische Mittel des Krieges (wodurch doch das, was gesucht wird, nämlich das Recht eines jeden Staats, nicht ausgemacht wird) zu gebrauchen. - Die Dankfeste während dem Kriege über einen erfochtenen Sieg, die Hymnen, die (auf gut israelitisch) dem Herrn der Heerschaaren gesungen werden, stehen mit der moralischen Idee des Vaters der Menschen in nicht minder starkem Contrast: weil sie außer der Gleichgültigkeit wegen der Art, wie Völker ihr gegenseitiges Recht suchen (die traurig genug ist), noch eine Freude hineinbringen, recht viel Menschen oder ihr Glück zernichtet zu haben."
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