An end is an object of the free elective will, the idea of which
determines this will to an action by which the object is produced.
Accordingly every action has its end, and as no one can have an end
without himself making the object of his elective will his end,
hence to have some end of actions is an act of the freedom of the
agent, not an affect of physical nature. Now, since this act which
determines an end is a practical principle which commands not the
means (therefore not conditionally) but the end itself (therefore
unconditionally), hence it is a categorical imperative of pure
practical reason and one, therefore, which combines a concept of
duty with that of an end in general.

Now there must be such an end and a categorical 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 prudence in
the choice of its ends; but the latter we must call the moral
(objective) doctrine of ends. This distinction is, however,