Let us look to the reason itself to see if the principle of its practice lies there; for it is certain that we shall not find the principle of universal validity for our will among our impulses. The reason is a spontaneous synthesis. It is a fact that any one may verify who will search his consciousness――that man may will from reason. The will may be impelled from within, and need not be compelled from without. The will may be an imperative in itself, proclaiming its right because it is reasonable, justifying itself because it is reasonable, functioning because it is the function of reason. Then is the will the expression of reason. It is the reason in practice. The will is unconditioned and free because it is the unconditioned reason acting. It is then autonomous. It has then validity because the reason is universal and necessary. This kind of willing Kant calls the categorical imperative. It is the moral law. It is a law unto itself, and it is the only basis for morality because it is the universally valid reason. The categorical imperative is unique――there is nothing like it in human nature. It is the one kind of willing that has absolute validity; and that is because it is unique in having itself for its own end. The conscience may be said to be its expression in the individual. Kant formulates the valid command of the moral law as, “Act as if the maxim from which you act were to become through your will a universal law of nature.” The various maxims of morality, like “Thou shalt not lie,” occupy the same position to the will that the categories do to the understanding. They are the forms of the moral will. Actions should proceed from maxims rather than from impulses, and the moral maxims are adapted for all beings who act rationally. A specific act may become good because the moral law, that inspires it, is good. Nevertheless “nothing can possibly be conceived in the world or even out of it, which can be called good without qualification, except a good will.” The virtues or the gifts of fortune may be good and desirable; they may also be evil and mischievous, if they are not the expression of the moral will.