(A) Duties to Self.  These have regard to the one private Aim or End that a man can make a duty of, viz., his own Perfection; for his own Happiness, being provided for by a natural propensity or inclination, is to himself no duty.  They are (a) perfect (negative or restrictive) as directed to mere Self-Conservation; (b) imperfect (positive 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.