Note 3 — Chapter IX

As evidence of the truth of my words, space prevents me from quoting more than a few passages. P. 196: "The moral instinct is absolute, and its requirements are peremptory, without any object outside itself." P. 232: "In consequence of the Moral Law, the empirical Being in Time must be an exact copy of the original Ego." P. 308: "The whole man is a vehicle of the Moral Law." P. 342: "I am only an instrument, a mere tool of the Moral Law, not in any sense an end." P. 343: "The end laid before every one is to be the means of realising Reason: this is the ultimate purpose of his existence; for this alone he has his being, and if this end should not be attained, there is not the least occasion for him to live." P. 347: "I am an instrument of the Moral Law in the phaenomenal world." P. 360: "It is an ordinance of the Moral Law to nourish one's body, and study one's health; this of course should be done in no way, and for no other purpose, except to provide an efficient instrument for furthering the end decreed by Reason, i.e., its realisation,"—(cf. p. 371.) P. 376: "Every human body is an instrument for furthering the end decreed by Reason, i.e., its realisation; therefore the greatest possible fitness of each instrument must constitute for me an end: consequently I must take thought for every one."—This is Fichte's derivation of loving-kindness! P. 377: "I can and dare take thought for myself, solely because, and is so far as I am, an instrument of the Moral Law." P. 388: "To defend a hunted man at the risk of one's own life, is an absolute duty; whenever the life of another human being is in danger, you have no right to think of the safety of your own." P. 420: "In the province of the Moral Law there is no way whatever of regarding my fellow-man except as an instrument of Reason."