imperative corresponding to it. For since there are free actions, there must also be ends to which as an object those actions are directed. Amongst these ends there must also be some which are at the same time (that is, by their very notion) duties. For if there were none such, then since no actions can be without an end, all ends which practical reason might have would be valid only as means to other ends, and a categorical imperative would be impossible; a supposition which destroys all moral philosophy.

Here, therefore, we treat not of ends which man actually makes to himself in accordance with the sensible impulses of his nature, but of objects of the free elective will under its own laws- objects which he ought to make his end. We may call the former technical (subjective), properly pragmatical, including the rules of