In modern warfare a higher, more perfect Morality of the masses obtains than was the case in the past. That war itself is the most immoral thing does not detract from the moral worth of those who are led and misled. The masses lack insight and judgment, their understanding is not sufficiently developed to realize the bestiality of the rulers who put them to such evil use; but the way they suppress their own feelings, the way their will controls their impulses, their social discipline, in short, their Morality, is admirable. Moreover, the conscience of mankind revolts more and more against the wickedness of war, and the best men of the time are striving to bring the mutual relations of nations, like those of individuals, within the jurisdiction of Law and Morality. Morality will doubtless at no distant date do away with war, as it has abolished human sacrifice, slavery, blood feuds, head hunting and cannibalism.
No phenomenon of individual worthlessness observed within a narrow sphere can detract from the fact that the community constantly improves. A pessimistic view of the development of Morality has no justification. Progress of civilization implies progress of Morality, its most important instrument in the work of adapting the race to the immutable conditions of its existence.
The concept of Morality includes an idea of compulsion, of coercion. A voice says to man: "You must!" or "You may not!" It commands him to do, or to refrain from doing, something. If he obeys, all is well; but if he takes no notice of it, pays no heed to it, the question arises: "What now? Will the voice rest content with crying in the wilderness? Will it not mind speaking to deaf ears? Will the refractory individual not suffer for disregarding it, or has it means to enforce obedience, and what are these means?"
The answer to this question depends on what view one holds as to the nature of this monitory, warning, commanding voice. Whoever believes in Kant's categorical imperative must admit that this word of command is denuded of all power of coercion and must absolutely rely on the good will of the individual in whose soul it makes itself heard. According to Kant the moral law aims at no extraneous result, no utility. It is its own aim and object. But its own aim is fulfilled as soon as the categorical imperative has spoken, whether the individual acts in accordance with it or not. It has therefore in principle no sanction.