conception of a will unconditionally good. That will is absolutely
good which cannot be evil- in other words, whose maxim, if made a
universal law, could never contradict itself. This principle, then, is
its supreme law: "Act always on such a maxim as thou canst at the same
time will to be a universal law"; this is the sole condition under
which a will can never contradict itself; and such an imperative is
categorical. Since the validity of the will as a universal law for
possible actions is analogous to the universal connexion of the
existence of things by general laws, which is the formal notion of
nature in general, the categorical imperative can also be expressed
thus: Act on maxims which can at the same time have for their object
themselves as universal laws of nature. Such then is the formula of an
absolutely good will.

Rational nature is distinguished from the rest of nature by this,
that it sets before itself an end. This end would be the matter of
every good will. But since in the idea of a will that is absolutely
good without being limited by any condition (of attaining this or that
end) we must abstract wholly from every end to be effected (since this
would make every will only relatively good), it follows that in this
case the end must be conceived, not as an end to be effected, but as
an independently existing end. Consequently it is conceived only
negatively, i.e., as that which we must never act against and which,
therefore, must never be regarded merely as means, but must in every
volition be esteemed as an end likewise. Now this end can be nothing
but the subject of all possible ends, since this is also the subject
of a possible absolutely good will; for such a will cannot without
contradiction be postponed to any other object. The principle: "So act
in regard to every rational being (thyself and others), that he may
always have place in thy maxim as an end in himself," is accordingly