2. _The Second Question concerning the Moral Law._ This leads us to the answer to the second question, How can such a purely necessary and universal principle be effective in human life? Of what service to man is a principle so formal that if the inclinations coöperate with it, the act is no longer moral? The moral law is not only transcendental, but it is transcendent, for it does not have experience as its content. It is its own content. It is independent of all experience in three ways: (1) In origin, it contains only a formal principle; (2) In content, it contains only a formal principle; (3) In validity, it is not concerned as to whether it is obeyed or not; it declares what ought to be, even if what ought to be is never done. The question always arises about Kant’s ethics, Of what service can such a remote and formal principle be? Morality takes place in the world of experience; and here is Kant’s principle of morality existing in the world of unconditioned reality. Of the usefulness of such a principle Kant’s explanation is not fully satisfactory. His ethics is fundamentally a rigorism, from which he is unable to escape. Duty and inclination are in antagonism. Only those acts of will are moral which are performed solely from the sense of duty. In themselves the natural inclinations are indifferent; when they oppose the moral will, they become bad; only when they are inspired by the moral will are they of ethical service. Moral action is therefore narrowed to that in which the imperative of duty is consciously paramount. “The friends whom I love, I gladly would serve, but to this inclination incites me; And so I am forced from virtue to swerve, since my act through affection delights me. The friends, whom thou lovest, thou must first seek to scorn, for to no other way can I guide thee; ’Tis alone with disgust thou canst rightly perform the acts to which duty would lead thee.”[57]