emanating from his will, so that the principle of this will is never
to act on any maxim which could not without contradiction be also a
universal law and, accordingly, always so to act that the will could
at the same time regard itself as giving in its maxims universal laws.
If now the maxims of rational beings are not by their own nature
coincident with this objective principle, then the necessity of acting
on it is called practical necessitation, i.e., duty. Duty does not
apply to the sovereign in the kingdom of ends, but it does to every
member of it and to all in the same degree.

The practical necessity of acting on this principle, i.e., duty,
does not rest at all on feelings, impulses, or inclinations, but
solely on the relation of rational beings to one another, a relation
in which the will of a rational being must always be regarded as
legislative, since otherwise it could not be conceived as an end in
itself. Reason then refers every maxim of the will, regarding it as
legislating universally, to every other will and also to every
action towards oneself; and this not on account of any other practical
motive or any future advantage, but from the idea of the dignity of
a rational being, obeying no law but that which he himself also gives.

In the kingdom of ends everything has either value or dignity.
Whatever has a value can be replaced by something else which is
equivalent; whatever, on the other hand, is above all value, and
therefore admits of no equivalent, has a dignity.

Whatever has reference to the general inclinations and wants of
mankind has a market value; whatever, without presupposing a want,
corresponds to a certain taste, that is to a satisfaction in the
mere purposeless play of our faculties, has a fancy value; but that