...[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 … - Immanuel Kant

Good and strong will. Mechanism must precede science (learning). Also in morals and religion? Too much discipline makes one narrow and kills proficiency. Politeness belongs, not to discipline, but to polish, and thus comes last.

For instance, if you have by a lie hindered a man who is even now planning a murder, you are legally responsible for all the consequences. But if you have strictly adhered to the truth, public justice can find no fault with you, be the unforeseen consequence what it may. It is possible that whilst you have honestly answered Yes to the murderer’s question, whether his intended victim is in the house, the latter may have gone out unobserved, and so not have come in the way of the murderer, and the deed therefore have not been done; whereas, if you lied and said he was not in the house, and he had really gone out (though unknown to you) so that the murderer met him as he went, and executed his purpose on him, then you might with justice be accused as the cause of his death. For, if you had spoken the truth as well as you knew it, perhaps the murderer while seeking for his enemy in the house might have been caught by neighbours coming up and the deed been prevented.

I have myself given this my theory the name of transcendental idealism, but that cannot authorize any one to confound it either with the empirical idealism of Descartes, (indeed, his was only an insoluble problem, owing to which he thought every one at liberty to deny the existence of the corporeal world, because it could never be proved satisfactorily), or with the mystical and visionary idealism of Berkeley, against which and other similar phantasms our Critique contains the proper antidote. My idealism concerns not the existence of things (the doubting of which, however, constitutes idealism in the ordinary sense), since it never came into my head to doubt it, but it concerns the sensuous representation of things, to which space and time especially belong.