Thus, for ethics there is a much wider field of application Pluperfect time to indicate certain parallel moral realities: one thing - common practices that do not cause any issues and can be taken as evident moral norms (norm of Emil Durkheim"s type [Durkheim, 1991] i.e. "positive"),

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and quite another thing - the rules that are not in common practice, the achievement of which requires the willpower of the individual (as in Immanuel Kant"s categorical imperative [Kant, 1965]) or community (as in the perception of positivity Christianity as such that overcomes the moral autonomy of the individual according to Georg Hegel [Hegel, 1972]). In the latter case, the pseudo-reality of the moral norms is relative - they are unreal only to the extent that they cannot be implemented without any special effort. This effort makes them even more real and powerful than "realistic", positive norms. Here the temporal aspect recedes into the background, and at the frontline, there are opposing acts of traditionalism on one hand and modernist desire to change, to improve the world, ourselves, on the other. If Kant understood moral norms as unreal, but useful for establishing of direction of changes to desired for us future image, so Hegel rather strived to legitimate a positive compliance with the behavior sample inherited from the past (first of all - as playback according to the model that Jesus gave us two thousands of years ago).

Anatoliy Yermolenko also sees the connection between counterfactual and unreal as an important part of philosophical counterfactuality for understanding of which one should appeal to Kant"s notion of a priori. Yermolenko notes the Karl-Otto Apel"s ideal communication concept [Apel, 2009] rooted in Kantian theory of judgment: "The term "counterfactual" marks out not only a priori, non-empirical nature of the community, but also a type of the complex sentence, used in justification - namely sentence of subjunctive mood in which two sentences linked by the conjunction "as if" (als ob). In this case, it refers to the supposedly existence of the perfect communication" [Yermolenko, 1999: 54]. Unfortunately, this brief Yermolenko"s note actually exhausts his analysis of counterfactuality as a special topic. It remains unclear why counterfactual as unreal might be just interesting for the person, or even pretend to replace the real. Why, for example, people sacrifice their health, material wealth, even life itself for the sake of certain ideals that cannot be seen or felt by touch?

This Apel"s approach and therefore all transcendental pragmatics seems to be wrong in their efforts to reduce the whole palette of possible consolidation on certain subjective reality/ unreality to just one mode, while every language provides much more opportunities to express the extent of unreality that we perceive. Local philologist Valery Okhrimenko indicates as possible modality the gap between the real and the surreal, analyzing verbal means of expression of a reality in Italian: "The main FSV (functional-semantic variants - NB) in realt`a with an integrated feature of "objectification of subjective mode (in terms of negation)" are: 1) the inadequacy of interpreting of a sensory information by the subject of perception; 2) understanding by the subject of false interpretations of emotional response; 3) contradictory between the subject intent and its implementation; 4) estimated asymmetry between subject / object and feature implicated to it with a shift towards the negative" [Okhrimenko, 2013: 130]. Angelika Popovych notes that counterfactuality was initially associated with the effect and function of digression that is splitting of time of telling the stories and the story time. Thus, counterfactuality in language emphasizes simulations using language means: "This model, which conventionally might call mental digression seems very logical to us. According to it, counterfactuality manipulates the modeling of situation that contrasted with reality and this aspect of semantic structure of Pluperfect causes the appropriate function" [Popovych, 2012: 671]. Spanish researcher from the University of Potsdam Luis Vicente, who analyzes "the past counterfactuality in the imperatives of Spanish" found similar linguistic schemes [Vicente,

2015].

Thus, by Pluperfect it can be detected different models of counterfactuality. The above

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quotation from Okhrimenko gives models of subjective distancing from a flow of events through distancing from: inadequate (partially adequate) senses; inadequate (excessive, reduced or even false) emotional perception; inadequacy of action results to the intentions; value discrepancy of the object of perception.

If we turn to Kant"s categorical imperative, his classic interpretation involves discrepancy between intent and result, that is, to receive a guaranteed outcome Kant"s ethics recommends to define clearly own intention. That is, philosophers inclined to interpret Kant"s imperative formally - as the maximum dependence of the result from linearity and persistency in following certain prescribed at the very beginning rules ("maxima"). Then there come links to the categorical imperative when trying to justify Nazi crimes like Eichmann situation, including Hannah Arendt"s opus [Arendt, 2008] and its theoretical development by Marc Halfon [Halfon, 1989]. Only the deeper researchers point out that Kant is not so formalistic, and it is also important to account the intention, that denotes the ultimate goal, which determines the strategy of ethical behavior and its means. This intention should be at least subjectively recognized as a positive value, and hence in moral behavior it is also important its valuable content. For Kant, as for the any believer, the objective ethics could not be contradictory neither with God, nor with good.

However, Kant deliberately rejects any emotional or sensitive side of moral behavior: it could base only on cold reflection. For this he was criticized by Soren Kierkegaard, who proposed transition from reason moralism to higher, namely religious forms of moral sense [Kierkegaard, 1993], as well as more recent authors, including Max Scheler [Scheler, 1994].

In any case, Kant emphasized that for ethical position required distance, he saw it was possible to win by virtue of a priori position, that distancing judgment from a variety of contexts. However, as we see in the case of ethics nobody can break free of values context that, in principle, recognized Kant himself.

Then the question should be put differently. Moral person should distance himself/herself from the contexts, but obviously not all - that is the most surreal thing would be to seek a completely formal, meaningless position. The very Kant"s imperative include values, as we see, it implies certain ethical values, among which, perhaps, according to Max Scheler, decisive place occupied by Christian values, namely Protestant [Scheler, 1994], but may still be other connotations and contexts of imperative - political, legal and others. Thus, in an effort to achieve moral distance from mindless adherence to a flow of events, we should oppose to this flow models of certain behavior that proved supposedly like "a priori". "Like", but not really! As noted Nicklas Luhmann, value opportunism is appropriate only if we protect the selected value against all other values [Luhmann, 2011] - because, really, there could not be non-valuable position in opposing some values: values are always opposed to the counter-value or irrelevant value. Then and there lays, in our opinion, actually a philosophical interest to the concept of counterfactuality that can be called a priori-like selected context. This kind of interpretation of a priori is close to the term "historic a priori", constructed by Michel Foucault [Foucault, 1994]. Thus, taking a counterfactual position, we choose a semantic context of our behavior - sensual, emotional, instrumentally rational, value, etc.
– and give to it absolute value relatively to all other possible contexts - within our strategy to keep the line of certain conduct.

For example, in addition to the mentioned above methods of modeling alternatives it is proper in linguistics to distinguish by analysis of long-past time a counterfactuality of the condition (if, instead of real R happened P...) and a counterfactuality of the consequences (then

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it might happen Q) [Plungian, 2004: 275]. Kant"s categorical imperative based, as everybody tends to see and as he declares himself, on counterfactuality of the condition - that is, if human could not act as being caused only by limited natural factors, so he/she should be endowed with unlimited freedom by God. That is, Kant himself suggests conditions in the name of his imperative - an absolute categorical imperative as unconditional (independent from natural circumstances) he opposes the hypothetical imperative as conditional (provided by circumstances). In fact, for Kant it is also extremely important to fix counterfactuality result (consequence) - strictly ethical adjusted and consistent moral behavior of man as a free being. However, counterfactuality, i.e. in some sense pseudo-reality of this behavior, for Kant is sheer truth that reveals itself not only in the recognition of rather regulatory, than strategic nature of the moral ideal, but in the same regulatory nature of other ideals such as perpetual peace [Kant, 1989].