The force of the word World, as commonly used, of itself falls in with us. For no one will attribute accidents to the World as parts, but as determinations, states; hence the so-called world of the ego, unrestrained by the single substance and its accidents, is not very appositely called a World, unless, perhaps, an imaginary one.

But there are also remarkable differences between the two. The Beautiful in nature is connected with the form of the object, which consists in having boundaries. The Sublime, on the other hand, is to be found in a formless object, so far as in it or by occasion of it boundlessness is represented, and yet its totality is also present to thought. Thus the Beautiful seems to be regarded as the presentation of an indefinite concept of Understanding; the Sublime as that of a like concept of Reason. Therefore the satisfaction in the one case is bound up with the representation of quality, in the other with that of quantity.

Even if, by some especially unfortunate fate or by the niggardly provision of stepmotherly nature, [the good will] should be wholly lacking in the power to accomplish its purpose; if with the greatest effort it should yet achieve nothing, and only the good will should remain (not, to be sure, as a mere wish but as the summoning of all the means in our power), yet would it, like a jewel, still shine by its own light as something which has its full value in itself.

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...[T]he sublimity and intrinsic dignity of the command in duty are so much the more evident, the less the subjective impulses favor it and the more they oppose it, without being able in the slightest degree to weaken the obligation of the law or to diminish its validity.