CTION as an end w

an unconditional (moral) imperative, may be seen from the following consideration. The power of proposing to ourselves an end is the characteristic of humanity (as distinguished from the brutes). With the end of humanity in our own person is therefore combined the rational will, and consequently the duty of deserving well

of knowledge or technical capacity); and besides the difference in the circumstances into which men may come makes the choice of the kind of employment for which he should cultivate his talent very arbitrary. Here, therefore,

aw commands even here only the maxim of the action, namely, that we should seek the ground of obligation, not in the sensible impulses (advantage or disadvantage), but wholly in the law; so that the action itself is not commanded. For it is not possible to man to see so far into the depth of his own heart that he could ever be thoroughly certain of the purity of his moral purpose and the sincerity of his mind even in one single action, alt

is only of indeterminate obligation; the law does not command this internal action in the human mind itself, but only the maxim of the acti

THERS as an end wh

e of the sacrifice and mortification of many of our appetites. That this beneficence is a duty results from this: that since our self-love cannot be separated from the need to be loved by others (to obtain help from them in case of necessity), we therefore make o

ccording to his own feelings, and it must be left to each to determine this for himself. For that one should sacrifice his own happiness, his true wants, in order to promote that of others, would be a self-contradictory maxim if made a u

ef, fear, and every other diseased condition. To take care that he should not be deservedly smitten by this inward reproach is not indeed my duty but his business; nevertheless, it is my duty to do nothing which by the nature of man might seduce him to that for which his co