sitive or
extensive) as directed to the Advancement or Perfecting of one's being.
The _perfect_ are concerned about Self (a), as an _Animal_ creature,
and then are directed against--(1) _Self-destruction_, (2) _Sexual
Excess_, (3) _Intemperance in Eating and Drinking_; (B) as a _Moral_
creature, and then are directed against--(1) _Lying_, (2) _Avarice_,
(3) _Servility_. The _imperfect_ have reference to (a) _physical_, (B)
_moral_ advancement or perfection (subjectively. _Purity_ or
_Holiness_).

(B) Duties to _Others_. These have regard to the only Aim or End of
others that a man can make a duty of, viz., their _Happiness_; for
their _Perfection_ can be promoted only by themselves. Duties to others
_as men_ are metaphysically deducible; and application to _special
conditions_ of men is to be made empirically. They include (a) Duties
of LOVE, involving _Merit_ or _Desert (i.e._, return from the objects
of them) in the performance: (1) _Beneficence_, (2) _Gratitude_, (3)
_Fellow-feeling_; (b) Duties of RESPECT, absolutely _due_ to others as
men; the opposites are the _vices_: (1) _Haughtiness_, (2) _Slander_,
(3) _Scornfulness_. In _Friendship_, Love and Respect are combined in
the highest degree. Lastly, he notes _Social_ duties in human
intercourse _(Affability_, &c.)--these being _outworks_ of morality.

He allows no special Duties to God, or Inferior Creatures, beyond what
is contained in Moral Perfection as Duty to Self.

V.--The conception of Law enters largely into Kant's theory of morals,
but in a sense purely transcendental, and not as subjecting or
assimilating morality to positive political institution. The _Legality_
of external _actions_, as well as the _Morality_ of internal
_dispositions_, is determined by reference to the one universal moral
Imperative. The principle underlying all _legal_ or _jural_ (as opposed
to moral or ethical) provisions, is the necessity of uniting in a
universal law of freedom the spontaneity of each with the spontaneity
of all the others: individual freedom and freedom of all must be made
to subsist together in a universal law.

VI.--With Kant, Religion and Morality are very closely connected, or,
in a sense, even identified; but the alliance is not at the expense of
Morality. So far from making this dependent on Religion, he can find
nothing but the moral conviction whereon to establish the religious
doctrines of Immortality and the Existence of God; while, in a special
wor