Heteronomy of the Will as the Source of all spurious Principles of Morality
If the will seeks the law which is to determine it anywhere else than in the fitness of its maxims to be universal laws of its own dictation, consequently if it goes out of itself and seeks this law in the character of any of its objects, there always results heteronomy. The will in that case does not give itself the law, but it is given by the object through its relation to the will. This relation, whether it rests on inclination or on conceptions of reason, only admits of hypothetical imperatives: "I ought to do something because I wish for something else". On the contrary, the moral, and therefore categorical, imperative says: "I ought to do so and so, even though I should not wish for anything else". E.g., the former says: "I ought not to lie, if I would retain my reputation"; the latter says: "I ought not to lie, although it should not bring me the least discredit". The latter therefore must so far abstract from all objects that they shall have no influence on the will, in order that practical reason (will) may not be restricted to administering an interest not belonging to it, but may simply show its own commanding authority as the supreme legislation. Thus, e.g., I ought to endeavour to promote the happiness of others, not as if its realization involved any concern of mine (whether by immediate inclination or by any satisfaction indirectly gained through reason), but simply because a maxim which excludes it cannot be comprehended as a universal law in one and the same volition.