order to have a rational ground for holding that nature must harmonise with his happiness, if it is considered as an absolute whole according to principles of purposes. — Hence there remains only the faculty of desire; not, however, that which makes man dependent (through sensuous impulses) upon nature, nor that in respect of which the worth of his being depends upon what he receives and enjoys. But the worth which he alone can give to himself, and which consists in what he does, how and according to what principles he acts, and that not as a link in nature’s chain but in the freedom of his faculty of desire — i.e. a good will — is that whereby alone his being can have an absolute worth, and in reference to which the being of the world can have a final purpose.