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far as there are traces which suggest that they were done wholly out
of respect for duty and not from excited feelings。 If these；
however； are set before anyone as examples to be imitated； respect for
duty （which is the only true moral feeling） must be employed as the
motive… this severe holy precept which never allows our vain self…love
to dally with pathological impulses （however analogous they may be
to morality）； and to take a pride in meritorious worth。 Now if we
search we shall find for all actions that are worthy of praise a law
of duty which mands； and does not leave us to choose what may be
agreeable to our inclinations。 This is the only way of representing
things that can give a moral training to the soul； because it alone is
capable of solid and accurately defined principles。
If fanaticism in its most general sense is a deliberate over
stepping of the limits of human reason； then moral fanaticism is
such an over stepping of the bounds that practical pure reason sets to
mankind； in that it forbids us to place the subjective determining
principle of correct actions； that is； their moral motive； in anything
but the law itself； or to place the disposition which is thereby
brought into the maxims in anything but respect for this law； and
hence mands us to take as the supreme vital principle of all
morality in men the thought of duty； which strikes down all
arrogance as well as vain self…love。
If this is so； it is not only writers of romance or sentimental
educators （although they may be zealous opponents of
sentimentalism）； but sometimes even philosophers； nay； even the
severest of all； the Stoics； that have brought in moral fanaticism
instead of a sober but wise moral discipline； although the
fanaticism of the latter was more heroic； that of the former of an
insipid； effeminate character； and we may； without hypocrisy； say of
the moral teaching of the Gospel； that it first； by the purity of
its moral principle； and at the same time by its suitability to the
limitations of finite beings； brought all the good conduct of men
under the discipline of a duty plainly set before their eyes； which
does not permit them to indulge in dreams of imaginary moral
perfections； and that it also set the bounds of humility （that is；
self…knowledge） to self…conceit as well as to self…love； both which
are ready to mistake their limits。
Duty！ Thou sublime and mighty name that dost embrace nothing
charming or insinuating； but requirest submission； and yet seekest not
to move the will by threatening aught that would arouse natural
aversion or terror； but merely holdest forth a law which of itself
finds entrance into the mind； and yet gains reluctant reverence
（though not always obedience）； a law before which all inclinations are
dumb； even though they secretly counter…work it； what origin is
there worthy of thee； and where is to be found the root of thy noble
descent which proudly rejects all kindred with the inclinations； a
root to be derived from which is the indispensable condition of the
only worth which men can give themselves？
It can be nothing less than a power which elevates man above himself
（as a part of the world of sense）； a power which connects him with
an order of things that only the understanding can conceive； with a
world which at the same time mands the whole sensible world； and
with it the empirically determinable existence of man in time； as well
as the sum total of all ends （which totality alone suits such
unconditional practical laws as the moral）。 This power is nothing
but personality； that is； freedom and independence on the mechanism of
nature； yet； regarded also as a faculty of a being which is subject to
special laws； namely； pure practical laws given by its own reason；
so that the person as belonging to the sensible world is subject to
his own personality as belonging to the intelligible ＇supersensible＇
world。 It is then not to be wondered at that man； as belonging to both
worlds； must regard his own nature in reference to its second and
highest characteristic only with reverence； and its laws with the
highest respect。
On this origin are founded many expressions which designate the
worth of objects according to moral ideas。 The moral law is holy
（inviolable）。 Man is indeed unholy enough； but he must regard humanity
in his own person as holy。 In all creation every thing one chooses and
over which one has any power； may be used merely as means； man
alone； and with him every rational creature； is an end in himself。
By virtue of the autonomy of his freedom he is the subject of the
moral law； which is holy。 just for this reason every will； even
every person's own individual will； in relation to itself； is
restricted to the condition of agreement with the autonomy of the
rational being； that is to say； that it is not to be subject to any
purpose which cannot accord with a law which might arise from the will
of the passive subject himself； the latter is； therefore； never to
be employed merely as means； but as itself also； concurrently； an end。
We justly attribute this condition even to the Divine will； with
regard to the rational beings in the world； which are His creatures；
since it rests on their personality； by which alone they are ends in
themselves。
This respect…inspiring idea of personality which sets before our
eyes the sublimity of our nature （in its higher aspect）； while at
the same time it shows us the want of accord of our conduct with it
and thereby strikes down self…conceit； is even natural to the
monest reason and easily observed。 Has not every even moderately
honourable man sometimes found that； where by an otherwise inoffensive
lie he might either have withdrawn himself from an unpleasant
business； or even have procured some advantages for a loved and
well…deserving friend； he has avoided it solely lest he should despise
himself secretly in his own eyes？ When an upright man is in the
greatest distress； which he might have avoided if he could only have
disregarded duty； is he not sustained by the consciousness that he has
maintained humanity in its proper dignity in his own person and
honoured it； that