FMC: Segunda Seção Comentada – Davi Miranda

FMC: Segunda Seção Comentada – Davi Miranda

TRANSIÇÃO DA FILOSOFIA MORAL POPULAR PARA A METAFÍSICA DOS COSTUMES

1.

‘’Se se acrescentar que, a menos que se queira recusar ao conceito de moralidade toda a verdade e toda a relação com qualquer objecto possível, se não pode contestar que a sua lei é de tão extensa significação que tem de valer não só para os homens mas para todos os seres racionais em geral, não só sob condições contingentes e com excepções, mas sim absoluta e necessariamente, torna-se então evidente que nenhuma experiência pode dar motivo para concluir sequer a possibilidade de tais leis apodícticas. Porque, com que direito podemos nós tributar respeito ilimitado, como prescrição universal para toda a natureza racional, àquilo que só é válido talvez nas condições contingentes da humanidade?

E como é que as leis da determinação da nossa vontade hão-de ser consideradas como leis da determinação da vontade de um ser racional em geral, e só como tais consideradas também para a nossa vontade, se elas forem apenas empíricas e não tirarem a sua origem plenamente a priori da razão pura mas ao mesmo tempo prática?’’

O início da seção dois nos lembra de algo vimos pela primeira vez em seu prefácio[1]: o conceito do que permeia o dever e a Moral não pode ser baseado em nada empírico. E, como o título da seção indica, é esse objetivo que Kant procura alcançar aqui. Dando suporte àquela afirmação, o filósofo quer nos mostrar que para investigar os conceitos que se referem à Moralidade é necessário a transição para um corpo filosófico que exclua o papel do conhecimento empírico, i.e., para uma metafísica “da moral’’: ‘’uma Metafísica dos Costumes, é, pois, indispensavelmente necessária, não só por motivos de ordem especulativa para investigar a fonte dos princípios práticos que residem a priori na nossa razão, mas também porque os próprios costumes ficam sujeitos a toda a sorte de perversão enquanto lhes faltar aquele fio condutor e norma suprema do seu exacto julgamento.’’

Kant começa, então, criticando aqueles que tentam extrair da experiência a prova de que o dever pode ser de fato o fundamento da nossa vontade, i.e., de que alguém pode agir por dever,: ‘’é absolutamente impossível encontrar na experiência com perfeita certeza um único caso em que a máxima de uma acção, de resto conforme ao dever, se tenha baseado puramente em motivos morais e na representação do dever’’. O ponto dele é que, ao tentar encontrar o fundamento de nossas ações, tentamos ver o inaparente. Tentar encontrar o fundamento do que fazemos (do que é) seria um esforço em vão, não obstante, o objeto de uma filosofia prática é precisamente encontrar leis para o que deve acontecer (não o que é), mesmo que nunca aconteça.

Para isso, Kant nos recorda que a modalidade da Lei Moral é uma razão simples para duvidar da afirmação de que essa Lei possa ser extraída da experiência. Na abordagem kantiana, a Lei Moral comanda (esta é sua modalidade) apoditicamente, ou seja, necessariamente. O filósofo nos diz que nossa cognição é composta por dois elementos que diferem entre si: forma e matéria. E como eles diferem entre si, têm distintas fontes de conhecimento: a forma da cognição é universal e dada pelo intelecto; a matéria é particular e dada pelos sentidos. Enquanto o conhecimento formal trabalha com juízos a priori, que são necessários, o material é responsável pelos juízos a posteriori, que são relativos à experiência, e, por isso, contingentes. Sendo assim, a natureza apodítica da Lei Moral requer que a Moralidade tenha origem completa na razão pura prática.

“Não se poderia também prestar pior serviço à moralidade do que querer extraí-la de exemplos. Pois cada exemplo que me seja apresentado tem de ser primeiro julgado segundo os princípios da moralidade para se saber se é digno de servir de exemplo original, isto é, de modelo; mas de modo nenhum pode ele dar o supremo conceito dela.’’

Aqui, abro um parênteses para enfatizar que exemplos de juízo moral não podem ser usados para refutar nenhum tipo de ética. Qualquer tentativa frustrada de se refutar uma ética baseada no utilitarismo, por exemplo, com argumentos do tipo ‘’ah, mas e a possível justificação do genocídio; da mesma forma a escravidão…’’ (o que é muito comum) é necessariamente inválida, pois é previamente necessário o guia de um corpo ético para extrair qualquer juízo moral de um exemplo, e nunca um exemplo poderia ser o ponto de partida de um corpo ético. Para ilustrar isso, Kant usa o exemplo do Santo Evangelho: ‘’«ninguém é bom (o protótipo do bem) senão o só Deus (que vós não vedes).» Mas donde é que nós tiramos o conceito de Deus como bem supremo? Somente da ideia que a razão traça a priori da perfeição moral e que une indissoluvelmente ao conceito de vontade livre’’, pois ‘’mesmo o Santo Evangelho tem primeiro que ser comparado com o nosso ideal de perfeição moral antes de o reconhecermos por tal’’.

“Do aduzido resulta claramente que todos os conceitos morais têm a sua sede e origem completamente a priori na razão, e isto tanto na razão humana mais vulgar como na especulativa em mais alta medida; que não podem ser abstraídos de nenhum conhecimento empírico e por conseguinte puramente contingente; que exactamente nesta pureza da sua origem reside a sua dignidade para nos servirem de princípios práticos supremos; que cada vez que lhes acrescentemos qualquer coisa de empírico diminuímos em igual medida a sua pura influência e o valor ilimitado das acções.

Mas aqui não se deve, como a filosofia especulativa o permite e por vezes mesmo o acha necessário, tornar os princípios dependentes da natureza particular da razão humana; mas, porque as leis morais devem valer para todo o ser racional em geral, é do conceito universal de um ser racional em geral que se devem deduzir.’’

É necessário, então, que estejamos conscientes que a Moralidade não pode ter sua base nas opiniões populares, que no máximo teriam sua justificativa moral extraída de exemplos, precisamente porque a Lei Moral não pode ter base empírica. Assim, para acharmos o exato conteúdo dessa Lei, devemos não apenas deixar os juízos da cognição moral racional comum (como fizemos na seção I), mas também os de uma filosofia popular para avançar até uma metafísica (“que não se deixa deter por nada de empírico’’), uma vez cientes que o seu conteúdo não pode ser nos dado empiricamente, i.e., os da faculdade prática da razão, suas regras universais de determinação e o conceito de dever.

2.

“Tudo na natureza age segundo leis. Só um ser racional tem a capacidade de agir segundo a representação das leis, isto é, segundo princípios, ou: só ele tem uma vontade. Como para derivar as acções das leis é necessária a razão, a vontade não é outra coisa senão razão prática. Se a razão determina infalivelmente a vontade, as acções de um tal ser, que são conhecidas como objectivamente necessárias, são também subjectivamente necessárias, isto é, a vontade é a faculdade de escolher só aquilo que a razão, independentemente da inclinação, reconhece como praticamente necessário, quer dizer como bom.

Mas se a razão só por si não determina suficientemente a vontade, se esta está ainda sujeita a condições subjectivas (a certos móbiles) que não coincidem sempre com as objectivas; numa palavra, se a vontade não é em si plenamente conforme à razão (como acontece realmente entre os homens), então as acções, que objectivamente são reconhecidas como necessárias, são subjectivamente contingentes, e a determinação de uma tal vontade, conforme a leis objectivas, é obrigação (Nötigung); quer dizer, a relação das leis objectivas para uma vontade não absolutamente boa representa-se como a determinação da vontade de um ser racional por princípios da razão, sim, princípios esses porém a que esta vontade, pela sua natureza, não obedece necessariamente.’’

Até agora, nossos esforços com Kant foram para mostrar como não fundamentar uma Moralidade (seja por conceitos empíricos, por filosofia popular ou por apelar a exemplos). A partir desse ponto, Kant vai nos mostrar como fundamentar a Lei Moral, por examinar a faculdade prática da razão e explicar como o conceito de dever surge dela.

Kant começa por dizer que tudo na natureza age segundo leis, ou seja, todo objeto que é dado no espaço-tempo não tem a capacidade de mover ou determinar a si mesmo; seu comportamento é totalmente causado pelas (e explicável de acordo com as) leis da natureza. Considerando o comportamento humano apenas do ponto de vista empírico, seria dizer que ele é completamente determinado pela natureza também, então não haveria espaço para liberdade. Mas, para fugir disso, Kant pressupõe, por enquanto, que de fato existe uma faculdade racional prática (que somos de fato dotados com uma razão pura prática), mesmo não fazendo esforços para provar essa existência – aqui, é usada apenas como uma lacuna de preenchimento, pois o propósito dele é outro, a saber: sua abordagem de o que seria essa razão prática (não a faculdade de pensar e conhecer, mas a faculdade que determina ou influencia nossas ações) caso ela exista.

Após isso, ele conclui que a razão prática seria, então, nossa vontade – nossa capacidade de agir segundo a representação das leis que damos a nós mesmos. Ele procede fazendo um contraste entre um ser totalmente livre (com uma vontade absolutamente boa) e um que está sujeito às condições empíricas (subjetivas): este toma as leis objetivas da razão como obrigação (o que deve ser), porque não as obedece necessariamente (“subjetivamente contingente’’); aquele, como tem uma vontade plenamente conforme à razão, sempre irá obedecê-la e, assim, por mais que ainda esteja igualmente submetida a leis objetivas, não é erigida nenhuma obrigação, porquanto seus princípios de determinação subjetivos são (ao contrário do ser sujeito à condições empíricas) necessariamente determinados pela representação do bem. [2]

“A representação de um princípio objectivo, enquanto obrigante para uma vontade, chama-se um mandamento (da razão), e a fórmula do mandamento chama-se Imperativo. Todos os imperativos se exprimem pelo verbo dever (sollen), e mostram assim a relação de uma lei objectiva da razão para uma vontade que segundo a sua constituição subjectiva não é por ela necessariamente determinada (uma obrigação).

Eles dizem que seria bom praticar ou deixar de praticar qualquer coisa, dizem-no a uma vontade que nem sempre faz qualquer coisa só porque lhe é representado que seria bom fazê-la. Praticamente bom é porém aquilo que determina a vontade por meio de representações da razão, por conseguinte não por causas subjectivas, mas objectivamente, quer dizer por princípios que são válidos para todo o ser racional como tal.’’

Temos que: seres racionais com vontades falíveis* podem ser determinados pela razão, mas podem também ser levados a determinar suas ações por outra força motivacional (a empírica). Por isso, os mandamentos da razão são expressos como um dever para esses seres, i.e., a razão prática constitui uma obrigação, e isso se traduz em um imperativo. Esses imperativos nos ordenam a seguir princípios universalmente válidos, ou seja, termos nossa vontade determinada pelo que é praticamente bom. ‘Bom’, aqui, é o adjetivo dado para todo objeto de determinação da vontade que é dado por meio de representações (objetivas) da razão – pode-se até ler como correto (aliás, prefiro essa leitura); distingue-se do agradável, que afeta a vontade por meio dos sentidos, ou seja, de causas puramente subjetivas da sensibilidade que não pode ser um princípio da razão válido universalmente.

Acho interessante que viremos nossos os olhos para a Nota de Kant (p.49), na qual ele define inclinação como “a dependência em que a faculdade de desejar está em face das sensações; a inclinação prova sempre portanto uma necessidade’’. E interesse como “a dependência em que uma vontade contingentemente determinável se encontra em face dos princípios da razão.’’ De modo similar aos imperativos, o interesse só pode ser concebido em vontades falíveis. Dessa forma, em uma vontade pura, que é objetivamente e subjetivamente necessária, não se pode conceber nenhum interesse. Quanto ao nosso interesse, ele pode ser tanto

  • o interesse prático na ação, que mostra apenas dependência da vontade em face dos princípios da razão em si mesmos. Aqui tomamos interesse.
  • o interesse patológico no objeto da ação (“enquanto ele me é agradável’’), que mostra princípios da razão em proveito da inclinação, pois aqui a razão dá apenas a regra prática para atender um fim da inclinação. Aqui agimos por interesse.

Com isso, Kant conclui: “numa acção praticada por dever não se tem de atender ao interesse pelo objeto, mas somente à própria acção e ao seu princípio na razão (à lei)’’.

3.

“Ora, todos os imperativos ordenam ou hipotética ou categoricamente. Os hipotéticos representam a necessidade prática de uma acção possível como meio de alcançar qualquer outra coisa que se quer (ou que é possível que se queira). O imperativo categórico seria aquele que nos representasse uma acção como objectivamente necessária por si mesma, sem relação com qualquer outra finalidade.

Como toda a lei prática representa uma acção possível como boa e por isso como necessária para um sujeito praticamente determinável pela razão, todos os imperativos são fórmulas da determinação da acção que é necessária segundo o princípio de uma vontade boa de qualquer maneira. No caso de a acção ser apenas boa como meio para qualquer outra coisa, o imperativo é hipotético; se a acção é representada como boa em si, por conseguinte como necessária numa vontade em si conforme à razão como princípio dessa vontade, então o imperativo é categórico.”

“O imperativo hipotético diz pois apenas que a acção é boa em vista de qualquer intenção possível ou real. No primeiro caso é um princípio problemático, no segundo um princípio assertórico-prático. O imperativo categórico, que declara a acção como objectivamente necessária por si, independentemente de qualquer intenção, quer dizer sem qualquer outra finalidade, vale como princípio apodíctico (prático).’’

Mostrado o conceito de imperativo, Kant o divide em dois: categóricos e hipotéticos. Sabemos que um imperativo comanda uma ação a fim de alcançar algum fim. Com a distinção entre dois tipos de imperativos, agora sabemos também que um i. hipotético nos apresenta a necessidade de uma ação (como meio) para um fim específico que nos foi dado pela nossa vontade. Nesse caso, se meu fim é acessar o melhor site de filosofia da internet, então, como meio para realizar o que eu quero, eu tenho que acessar o site Neoiluminismo. Através da procura de atingir o que eu quero, a razão me prescreve (dentro do possível) o que eu devo fazer (como meio) para satisfazer minha vontade. A ação aqui não é necessária por si mesma, porque ela obedece aos requerimentos de um fim: ela só é dada quando o fim é dado (devo fazer X, porque quero Y; ou: porque quero Y, devo fazer X). Além disso, se esse imperativo for de uma intenção possível, é um princípio problemático porque expressa apenas uma ‘possibilidade’; se for de uma intenção real, é um princípio assertórico porque deixa de ser apenas uma possibilidade e ganha ‘realidade’, e, por ganhar realidade, também é ‘prático’ (explicarei mais adiante esses conceitos).

Nos imperativos categóricos, ao contrário, a ação é boa em si mesma. Isso acontece porque o fim de uma vontade comandada por um imperativo dessa espécie é sempre o da razão prática, ou seja, o fim é puramente formal e já nos é dado na razão a priori – independente de qualquer situação; há a abstração de qualquer fim material (caso contrário, teríamos um fim contingente que culminaria em um i. hipotético). Por existir essa abstração, Kant considera que a ação, consoante com o i. categórico, é objetivamente necessária em si mesma (devo fazer X, não porque quero Y ou porque quero Z, mas porque o dever me obriga).[3] Como é independente de qualquer intenção que não seja o respeito a razão prática (ou ao dever), é independente de qualquer motivação que seja contingente, e depende somente do conceito de dever, que é não-contingente e vale como um princípio apodítico, pois é necessário.

‘’Todas as ciências têm uma parte prática, que se compõe de problemas que estabelecem que uma determinada finalidade é possível para nós, e de imperativos que indicam como ela pode ser atingida. Estes imperativos podem por isso chamar-se imperativos de destreza. Se a finalidade é razoável e boa não importa aqui saber, mas tão-somente o que se tem de fazer para alcançá-la.

Há, no entanto, uma finalidade da qual se pode dizer que todos os seres racionais a perseguem realmente (enquanto lhes convêm imperativos, isto é como seres dependentes) e, portanto, uma intenção que não só eles podem ter, mas de que se deve admitir que a têm na generalidade por uma necessidade natural. Esta finalidade é a felicidade. O imperativo hipotético que nos representa a necessidade prática da acção como meio para fomentar a felicidade é assertórico.

Ora a destreza na escolha dos meios para atingir o maior bem-estar próprio pode-se chamar prudência (Klugheit) no sentido mais restrito da palavra. Portanto o imperativo que se relaciona com a escolha dos meios para alcançar a própria felicidade, quer dizer o preceito de prudência, continua a ser hipotético; a acção não é ordenada de maneira absoluta, mas somente como meio para uma outra intenção.

Há por fim um imperativo que, sem se basear como condição em qualquer outra intenção a atingir por um certo comportamento, ordena imediatamente este comportamento. Este imperativo é categórico. Não se relaciona com a matéria da acção e com o que dela deve resultar, mas com a forma e o princípio de que ela mesma deriva; e o essencialmente bom na acção reside na disposição (Gesinnung), seja qual for o resultado. Este imperativo pode-se chamar o imperativo da moralidade.

O querer segundo estes três princípios diferentes distingue-se também claramente pela diferença da obrigação imposta à vontade. Para tornar bem marcada esta diferença, creio que o mais conveniente seria denominar estes princípios por sua ordem, dizendo: ou são regras da destreza, ou conselhos da prudência, ou mandamentos (leis) da moralidade.’’

Sistematizando, temos:

Imperativo: mandamento da razão que nos comanda a agir por certo meio para alcançar certo fim.

Categórico: a própria Lei Moral.

Hipotético: é dado um fim, e nos é apresentado o meio necessário para atingi-los que se separam em; regras de destreza (imperativos técnicos): pertencentes à ciência e à arte e conselhos de prudência (imperativos pragmáticos); pertencentes ao bem-estar.

As regras de destreza são o que Kant previamente chamou de princípios problemáticos, de uma intenção ‘possível’. Mas você pode se questionar que mesmo uma intenção possível é real, e isso é verdade. Na realidade, o contraste que ele faz de intenção possível e real quer dizer que as intenções possíveis são problemáticas na medida que seus fins são os que indivíduos deram conforme seus desejos particulares e suas circunstâncias únicas. Nesse caso, não há implicação de que o fim de uma pessoa é um fim compartilhado por todas as naturezas racionais, seria um erro supor que o fim desse indivíduo também seja os fim de outrem, i.e, que o fim dele também deve ser real para os demais.

Os princípios assertórico-práticos de uma intenção real são assertóricos na medida em que seus fins são (ao contrário dos princípios problemáticos) compartilhados por toda natureza humana racional, pelo que Kant chama de “necessidade natural’’. Esse fim é a felicidade (a soma de satisfação de todas as inclinações). Aqui, os imperativos pragmáticos comandam de forma necessária às ações como meio para a felicidade. E, como a busca pela felicidade está na essência da natureza humana, Kant nos diz que é um fim compartilhado por toda essa natureza. Mas se isso for assim, você pode se questionar do porquê esse imperativo não ter validade objetiva, já que é universal para toda natureza humana. Esse é o ponto que separa tal imperativo do i. categórico: enquanto este comanda incondicionalmente nossa vontade, aquele comanda apenas condicionalmente (são meros conselhos de prudência de um meio para um fim).

“Pois só a lei traz consigo o conceito de uma necessidade incondicionada, objectiva e consequentemente de validade geral, e mandamentos são  leis a que tem de se obedecer, quer dizer que se têm de seguir mesmo contra a inclinação. O conselho contém, na verdade, uma necessidade, mas que só pode valer sob a condição subjectiva e contingente de este ou aquele homem considerar isto ou aquilo como contando para a sua felicidade; enquanto que o imperativo categórico, pelo contrário, não é limitado por nenhuma condição e se pode chamar propriamente um mandamento, absoluta-, posto que praticamente, necessário.’’

           Aqui jaz a explicação de Kant para sua dúvida. O conselho tem sua necessidade somente sob uma condição subjetiva e contingente: ele é situacional e baseado em inclinações, já que depende do que cada um considera como uma condição para sua felicidade, ou seja, tem seu princípio de determinação condicional. A nossa felicidade é um fim que temos devido a nossa natureza empírica, e, para saber disso, é preciso que nos consideremos como objetos à luz de uma análise tão somente empírica. Chamo atenção agora para o início do artigo, cuja mensagem principal era estabelecer que é impossível achar o fundamento da moralidade por observar a experiência, e, mais, como a felicidade é relativa às inclinações de cada sujeito não é possível estabelecer a priori (não-contingentemente, como a moralidade exige) o fundamento para a felicidade de todos – para tanto, é preciso uma análise empírica e, assim, contingente.[4]

Por outro lado, o imperativo categórico (e só ele) tem uma necessidade incondicionada, objetiva e de validade geral que se têm de seguir mesmo contra quaisquer inclinações ou situações (isso é estabelecido por procedência analítica, pois assim requer necessariamente o conceito uma vontade que age por dever). Essa pequena barreira que separa o imperativo hipotético assertórico do imperativo categórico concede ao último o status de uma lei universal, e rebaixa o primeiro a apenas um imperativo condicional.

4.

“Surge agora a questão: como são possíveis todos estes imperativos? Esta pergunta não exige que se saiba como é que pode ser pensada a execução da acção ordenada pelo imperativo, mas somente como é que pode ser pensada a obrigação da vontade que o imperativo exprime na tarefa a cumprir.

Não precisa discussão especial como seja possível um imperativo de destreza. Quem quer o fim, quer também (se a razão tem influência decisiva sobre as suas acções) o meio indispensavelmente necessário para o alcançar, que esteja no seu poder. Esta proposição é, pelo que respeita ao querer, analítica; pois no querer de um objecto como actividade minha está já pensada a minha causalidade como causalidade de uma força actuante, quer quer dizer o uso dos meios, e o imperativo extrai o conceito das acções necessárias para este fim do conceito do querer deste fim.

Os imperativos da prudência coincidiriam totalmente com os da destreza e seriam igualmente analíticos, se fosse igualmente fácil dar um conceito determinado de felicidade. Com efeito, poder-se-ia dizer aqui como acolá: quem quer o fim, quer também (necessariamente conforme à razão) os únicos meios que para isso estão no seu poder. Mas infelizmente o conceito de felicidade é tão indeterminado que, se bem que todo o homem a deseje alcançar, ele nunca pode dizer ao certo e de acordo consigo mesmo o que é que propriamente deseja e quer. A causa disso é que todos os elementos que pertencem ao conceito de felicidade são na sua totalidade empíricos, quer dizer têm que ser tirados da experiência, e que portanto para a ideia de felicidade é necessário um todo absoluto, um máximo de bem-estar, no meu estado presente e em todo o futuro.

Não se pode pois agir segundo princípios determinados para se ser feliz, mas apenas segundo conselhos empíricos, por exemplo: dieta, vida económica, cortesia, moderação, etc, acerca dos quais a experiência ensina que são, em média, o que mais pode fomentar o bem-estar. Daqui conclui-se: que os imperativos da prudência, para falar com precisão, não podem ordenar, quer dizer representar as acções de maneira objectiva como praticamente necessárias; que eles se devem considerar mais como conselhos (consilia) do que como mandamentos (praecepta) da razão; que o problema de determinar certa- e universalmente, que acção poderá assegurar a felicidade de um ser racional, é totalmente insolúvel, e que portanto, em relação com ela, nenhum imperativo é possível que possa ordenar, no sentido rigoroso da palavra, que se faça aquilo que nos torna felizes, pois que a felicidade não é um ideal da razão, mas da imaginação, que assenta somente em princípios empíricos dos quais é vão esperar que determinem uma conduta necessária para alcançar a totalidade de uma série de consequências de facto infinita.

Este imperativo da prudência seria entretanto, admitindo que era possível determinar exactamente os meios da felicidade, uma proposição analítica-prática; pois ele distingue-se do imperativo da destreza só em que neste o fim é simplesmente possível, enquanto que naquele é dado. Mas como ambos eles apenas ordenam os meios para aquilo que se pressupõe ser querido como fim, o imperativo que manda querer os meios a quem quer o fim é em ambos os casos analítico. Não há pois também dificuldade alguma a respeito da possibilidade de um tal imperativo.’’

Kant aqui nos isenta da necessidade de procurar a possibilidade dos imperativos hipotéticos, pois quem quer o fim, quer também o meio necessário (e possível)  para o alcançar. Além disso, também nos apresenta mais uma característica desses imperativos: eles são analíticos. E essa frase de Kant representa bem suas características como um todo: ‘’quando penso um imperativo hipotético em geral, não sei de antemão o que ele poderá conter. Só o saberei quando a condição me seja dada.’’ Percebemos a condicionalidade de um i. hipotético, pois não sabemos o que ele poderá conter antes de uma condição dada, ou seja, é também analítico porque só saberemos seu conteúdo quando sua condição for dada: o conteúdo do imperativo é contido em sua condição.

Para ilustrar isso, imagine que seu fim ou a sua condição dada é ser santo. No próprio conceito de santo (que é o fim ou condição dada) temos o seu conteúdo: ‘’um ser separado de qualquer mácula’’. Podemos traduzir isso para o seguinte i. hipotético: ‘’porque quero ser santo, devo ser separado de qualquer mácula.’’ Observe que o conteúdo só é possível de ser conhecido, quando nos é dado o fim, pois no conceito desse fim há a priori os meios necessários para atingi-lo. Então, da mesma forma que o juízo ‘’todo carioca é brasileiro’’ é analítico (porque no conceito de carioca já é pressuposto o conteúdo de brasileiro), ‘’todo santo é separado de qualquer mácula’’ também o é.

Se você quisesse ser santo, mas não quisesse ser separado de qualquer mácula, eu tenho que concluir que: ou (a) seu desejo de se tornar santo não é sincero; ou (b) você não entende o significado do conceito “santo”; ou (c) você é irracional.

Por outro lado, o status analítico dos imperativos da prudência é menos direto, dada a natureza indeterminada do conceito de felicidade. Ora, se meu fim ou condição não tem um conceito determinado sob o qual eu possa entender para saber seu conteúdo, não haveria possibilidade de analiticidade nesses imperativos. Em resumo, somos capazes de determinar, segundo qualquer princípio e com plena segurança, o que é que verdadeiramente faria feliz toda a humanidade. Nesse caso, um imperativo de prudência só seria analítico se fosse suposto que os meios para a felicidade pudessem ser atribuídos com certeza ao seu conceito. Poderíamos concluir, então, que eles não são analíticos, mas Kant inesperadamente conclui essa linha de raciocínio afirmando que ambos os imperativos problemáticos e assertóricos são analíticos, e nos deixa o trabalho de procurar entender como os assertóricos podem ter esse status.

A interpretação mais recorrente leva em conta que, de forma similar aos imperativos técnicos, cada homem saberia o que fazer para si mesmo a fim de atingir a felicidade. Mesmo essa sendo um conceito geral, cada um saberia o que fazer especificamente em seu caso. Mesmo a felicidade não tendo um conteúdo determinado, todos não a desejamos, e, ao desejá-la, cada um de nós iríamos supor algum conceito particular baseado nesse princípio. Por exemplo, em uma regra de destreza poderíamos conceber que: ‘’porque eu quero matar S, eu devo proceder de tal forma a tirar a vida de S’’, e em um imperativo pragmático que: ‘’porque eu quero ser feliz, eu devo fazer X’’. Essa indeterminação X do conceito de felicidade é o problema de considerá-lo como analítico, contudo podemos reescrevê-lo baseado em minhas condições e o conceito que eu mesmo dou a minha felicidade: ‘’porque eu quero ser feliz, eu devo fazer uma leitura bíblica diária’’. Nesse último caso, ‘’fazer uma leitura bíblica diária’’ = X, e, portanto, seria o conteúdo analiticamente pressuposto do que eu particularmente suponho ser o que me faz feliz.

Resolvendo esse pequeno problema concernente aos imperativos assertóricos, vimos que não há dificuldade em encontrar a possibilidade de imperativos analíticos. E os imperativos que não são condicionais ou analíticos, como os i. morais? Sabemos que eles têm seu fim ou condição não dada por nós, mas pela razão a priori. Então, como saberíamos seu conteúdo? Como saberíamos a possibilidade da existência desses imperativos?

‘’Em contraposição, a possibilidade do imperativo da moralidade é sem dúvida a única questão que requer solução, pois que este imperativo não é nada hipotético e portanto a necessidade objectiva que nos apresenta não se pode apoiar em nenhum pressuposto, como nos imperativos hipotéticos.

Teremos pois que buscar totalmente a priori a possibilidade de um imperativo categórico, uma vez que aqui nos não assiste a vantagem de a sua realidade nos ser dada na experiência, de modo que não seria precisa a possibilidade para o estabelecermos, mas somente para o explicarmos. Notemos no entanto provisoriamente que só o imperativo categórico tem o carácter de uma lei prática, ao passo que todos os outros se podem chamar em verdade princípios da vontade, mas não leis; porque o que é somente necessário para alcançar qualquer fim pode ser considerado em si como contingente, e podemos a todo o tempo libertar-nos da prescrição renunciando à intenção, ao passo que o mandamento incondicional não deixa à vontade a liberdade de escolha relativamente ao contrário do que ordena, só ele tendo portanto em si aquela necessidade que exigimos na lei.’’

Um imperativo pode ser traduzido em um fórmula geral tal que: “a fim de alcançar o objeto X, devo querer agir como Y”. Sou interessado em querer Y porque eu considero X. Minha vontade de Y, então, depende do fim que eu expresso antecipadamente. Para entender por que só os imperativos categóricos têm o formato de lei e os hipotéticos não, vamos recapitular os contrastes dentre eles:

  •        Hipotéticos:

○        o meio desejado depende do objeto desejado (fim);

○        especificam fins que derivam de nossa natureza empíricas;

○        por ser de natureza empírica, não pode ter o status de validade universal e necessária;

○        o fim é tem validade meramente condicional e, por isso, é contingente;

○        assim, seus fins variam de pessoa para pessoa;

○        por isso, eles prescrevem “princípios” da vontade, mas não, estritamente, “leis”.

  •        Categóricos:

○        o meio desejado depende do objeto desejado (fim);

○        especificam fins que derivam de uma boa vontade;

○        o fim está necessariamente contido em todas as vontades de natureza racional;

○        o fim é incondicional, e, por isso, é universal e necessário;

○        por isso, tem a “necessidade que exigimos na lei”;

○        por não derivar de nossa natureza empírica, o fim é determinado;

○        ‘’sei imediatamente o que contém’’.[5]

Na próxima parte, investigaremos a possibilidade de um imperativo da moralidade, e deixaremos mais claro, através da análise do conceito de uma lei prática, o porquê de apenas ele poder ter o status de lei, e não ser apenas um mero princípio da vontade.

Sapere Aude!

NOTAS

1. “Desta maneira, surge a ideia duma dupla metafísica, uma Metafísica da Natureza e uma Metafísica dos Costumes. A Física terá portanto a sua parte empírica, mas também uma parte racional; igualmente a Ética, se bem que nesta a parte empírica se poderia chamar especialmente Antropologia prática, enquanto a racional seria a Moral propriamente dita. […]

Não tendo propriamente em vista por agora senão a filosofia moral, restrinjo a questão posta ao ponto seguinte: — Não é verdade que é da mais extrema necessidade elaborar um dia uma pura Filosofia Moral que seja completamente depurada de tudo o que possa ser somente empírico e pertença a Antropologia? Que tenha de haver uma tal filosofia, ressalta com evidência da ideia comum do dever e das leis morais. Toda a gente tem de confessar que uma lei que tenha de valer moralmente, isto é como fundamento duma obrigação, tem de ter em si uma necessidade absoluta; que o mandamento: «não deves mentir», não é válido somente para os homens e que outros seres racionais se não teriam que importar com ele, e assim todas as restantes leis propriamente morais; que, por conseguinte, o princípio da obrigação não se há-de buscar aqui na natureza do homem ou nas circunstâncias do mundo em que o homem está posto, mas sim a priori exclusivamente nos conceitos da razão pura, e que qualquer outro preceito baseado em princípios da simples experiência, e mesmo um preceito em certa medida universal, se ele se apoiar em princípios empíricos, num mínimo que seja, talvez apenas por um só móbil, poderá chamar-se na verdade uma regra prática, mas nunca uma lei moral.

As leis morais com seus princípios, em todo conhecimento prático, distinguem-se portanto de tudo o mais em que exista qualquer coisa de empírico, e não só se distinguem essencialmente, como também toda a Filosofia moral assenta inteiramente na sua parte pura, e, aplicada ao homem, não recebe um mínimo que seja do conhecimento do homem (Antropologia), mas fornece-lhe como ser racional leis a priori.’’

2. “Uma vontade perfeitamente boa estaria portanto igualmente submetida a leis objectivas (do bem), mas não se poderia representar como obrigada a acções conformes à lei, pois que pela sua constituição subjectiva ela só pode ser determinada pela representação do bem. Por isso os imperativos não valem para a vontade divina nem, em geral, para uma vontade santa; o dever (Sollen) não está aqui no seu lugar, porque o querer coincide já por si necessariamente com a lei. Por isso os imperativos são apenas fórmulas para exprimir a relação entre leis objectivas do querer em geral e a imperfeição subjectiva deste ou daquele ser racional, da vontade humana por exemplo.’’

*Por vontade falível, refiro-me àqueles seres sujeitos à condições empíricas.

3. Lembre-se que, no comentário à primeira seção, aprendemos que: ‘“dever ‘é a necessidade de uma ação por respeito à lei’’; e que “a lei prática digna de nosso respeito é o imperativo categórico.’’

4. C. Razão Prática (p.36): “Ser feliz é necessariamente o anelo de todo o ser racional, mas finito e é, por conseguinte, um inevitável princípio determinante da sua faculdade de desejar […] porque ele tem necessidades e esta necessidade diz respeito à matéria da sua faculdade de desejar, isto é, a alguma coisa que se reporta a um sentimento de prazer ou desprazer, como fundamento subjectivo que determina aquilo de que carece para se contentar com a sua condição. Ora, justamente porque este princípio material de determinação só pode ser conhecido empiricamente pelo sujeito é que é impossível considerar este problema como uma lei; de facto, esta última, enquanto objectiva, deveria conter em todos os casos e para todos os seres racionais o mesmo fundamento de determinação da vontade. Pois, embora o conceito de felicidade esteja em toda a parte na base da relação prática dos objectos à faculdade de desejar, ele constitui, no entanto, apenas o título geral dos princípios subjectivos de determinação e nada determina especificamente;[…]. Aquilo em que cada um tem de colocar a sua felicidade depende do seu sentimento particular de prazer e desprazer e até, num só e mesmo sujeito, da diversidade das necessidades, segundo as modificações desse sentimento; e assim, objectivamente, uma lei subjectivamente necessária (enquanto lei natural) é um princípio prático muito contingente que pode e deve ser muito diverso em diferentes sujeitos; por conseguinte, jamais pode fornecer uma lei porque, no desejo de felicidade, não é a forma da conformidade com a lei que importa, mas apenas a matéria, a saber, se eu devo aguardar prazer.’’

5.(p.59) “Mas se pensar um imperativo categórico, então sei imediatamente o que é que ele contém. Porque, não contendo o imperativo, além da lei, senão a necessidade da máxima (*) que manda conformar-se com esta lei, e não contendo a lei nenhuma condição que a limite, nada mais resta senão a universalidade de uma lei em geral à qual a máxima da acção // deve ser conforme, conformidade essa que só o imperativo nos representa propriamente como necessária.

(*)Máxima é o princípio subjectivo da acção e tem de se distinguir do princípio objectivo, quer dizer da lei prática. Aquela contém a regra prática que determina a razão em conformidade com as condições do sujeito (muitas vezes em conformidade com a sua ignorância ou as suas inclinações), e é portanto o princípio segundo o qual o sujeito age; a lei, porém, é o princípio objectivo, válido para todo o ser racional, princípio segundo o qual ele deve agir, quer dizer um imperativo”.

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