If the will seeks the law which is to determine it anywhere else
than in the fitness of its maxims to be universal laws of its own
dictation, consequently if it goes out of itself and seeks this law in
the character of any of its objects, there always results
heteronomy. The will in that case does not give itself the law, but it
is given by the object through its relation to the will. This
relation, whether it rests on inclination or on conceptions of reason,
only admits of hypothetical imperatives: "I ought to do something
because I wish for something else." On the contrary, the moral, and
therefore categorical, imperative says: "I ought to do so and so, even
though I should not wish for anything else." E.g., the former says: "I
ought not to lie, if I would retain my reputation"; the latter says:
"I ought not to lie, although it should not bring me the least
discredit." The latter therefore must so far abstract from all objects
that they shall have no influence on the will, in order that practical
reason (will) may not be restricted to administering an interest not
belonging to it, but may simply show its own commanding authority as
the supreme legislation. Thus, e.g., I ought to endeavour to promote
the happiness of others, not as if its realization involved any
concern of mine (whether by immediate inclination or by any
satisfaction indirectly gained through reason), but simply because a
maxim which excludes it cannot be comprehended as a universal law in
one and the same volition.



Classification of all Principles of Morality which can be