"Free will is as philosophical a question, in that sense, as there is. Kantian ethics should not represent itself as having a solution to it. If the problem of freedom is a philosophical open wound, then the right way to think about Kant’s utterly unacceptable theory of noumenal freedom is that it is the salt that philosophers have a professional obligation to rub in the wound so that they can’t forget about it."

“It is far from self-evident why Kant chooses this triad as his vehicle for systematizing the formulas of the moral principle.”

“Treating a being as an end in itself means respecting the value of what makes it such an end. After we see that this value resides in rational nature, we see it implies that, at least in general, rational beings should not be subjected to deception or coercion. Instead, we should seek to harmonize our strivings with those of other rational beings toward their ends.”

“Thus Kantian autonomy, once it is understood, will disappoint those shallow minds and immature souls who are attracted to the doctrine of autonomy for the wrong reasons. They were hoping for some radical individualist revolution in morality, in which paroxysms of human self-will overthrow the divine will’s numinous majesty . The sober rationalism of Kantian ethics is equally incompatible with voluntarism in its theological and its Promethean forms.”

“A moral imperative is categorical because its function is not to advise us how to reach some prior end of ours that is based on what we happen to want but instead to command us how to act irrespective of our wants or our contingent ends. Its rational bindingness is therefore not conditional on our setting any prior end.”

“Here is a conceptual truth about reasons: If it is impossible for us to do otherwise, that can never be because there is a reason to act as we do.”

“There are two main reasons that Kant refuses to allow that sympathy or any other empirical sentiment or desire could constitute the foundation of morality. One is that no sentiment of this kind can yield the kinds of objective and universal principles that morality requires. They can approximate to this only by claiming a greater empirical uniformity in human nature than experience shows to be there. Kant’s other main reason for rejecting sympathy or love as the basis of morality involves his view of the empirical psychology of these feelings as they arise in us in our social condition, and especially in the “civilized” condition of modern European society.”