The unrepentant may be punished more harshly, and "career criminals" will warrant increasing penalties for repeat offenses, but retribution looks to what has been done, not to attempts to engineer humans like animals or robots to behave differently.
Since Schopenhauer does not believe that the renunciation of the world is , then he actually does not believe that punishment can effect the revolution of consciousness that he believes is necessary for truly moral intentions.
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Go back 25-30 years and you could get detailed troubleshooting steps (except you wouldn’t easily have been able to get them from the internet). Computers now are so complex, with dozens of hidden processes doing mysterious things in the background that neither you nor the manufacturer knows anything about, that it’s very difficult to analyse the specific cause of a problem without spending hours or days debugging things at the kernel level – which is neither possible nor desirable for most people. At the same time, there’s been a concerted effort to make interfaces cleaner and simpler, so users don’t even see what limited technical information is available. So there really is little recourse left than to try the most likely things. Fortunately, this has a high success rate.
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What the mature Kant seems less aware of is that those who act from principle may be embracing , by which, as has been truly said, the path to Hell is paved with good intentions.
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Thus, earlier in the than the passages I have just been considering, Kant refers to "another and far more worthy purpose of their existence for which, instead of happiness, their reason is properly intended, this purpose therefore, being the supreme condition to which the private purposes of men must for the most part defer" [Beck, p.12].
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Wrongs that are "merely" moral in nature have no legal remedy, although religions traditionally envision severe punishments, including torture, in the hereafter for what now look like trivial infractions -- for instance, in Mediaeval Islam, women who have done no more than shown their hair to strangers may endure posthumous torments.
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Even if Kant is drawing on an originally Aristotelian and potentially conservative view of human nature, the context of his own thought is the Enlightenment, the aftermath of the liberalism launched by John Locke and the American Revolution, and the metaphysical structure of Kant's own philosophy.
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What probably underlies Kant's formulation of the moral law as involving duties to self as well as to others is a conception of that goes all the way back to St.