legislative will within himself exercises on the faculty of acting
accordingly. This is, indeed, often misused fanatically, as though
(like the genius of Socrates) it preceded reason, or even could
dispense with judgement of reason; but still it is a moral perfection,
making every special end, which is also a duty, one's own end.



{INTRODUCTION ^paragraph 50}

B. HAPPINESS OF OTHERS



It is inevitable for human nature that a should wish and seek for
happiness, that is, satisfaction with his condition, with certainty of
the continuance of this satisfaction. But for this very reason it is
not an end that is also a duty. Some writers still make a
distinction between moral and physical happiness (the former
consisting in satisfaction with one's person and moral behaviour, that
is, with what one does; the other in satisfaction with that which
nature confers, consequently with what one enjoys as a foreign
gift). Without at present censuring the misuse of the word (which even
involves a contradiction), it must be observed that the feeling of the
former belongs solely to the preceding head, namely, perfection. For
he who is to feel himself happy in the mere consciousness of his
uprightness already possesses that perfection which in the previous
section was defined as that end which is also duty.

If happiness, then, is in question, which it is to be my duty to