Now Kant, although he maintains that it is not a man's duty to seek his own happiness--a thing which natural inclination would prompt him to do-- by no means overlooks happiness altogether. He thinks that virtue and happiness together constitute the whole and perfect good desired by rational beings. The attainment of this good must be the supreme end of a will morally determined. [Footnote: _Dialectic of the Pure Practical Reason_, chapter ii.] We are morally bound to strive to be virtuous ourselves and to make others happy. Still, each man's happiness means much to him; and Kant, convinced that virtue _ought_ to be rewarded with happiness, holds that our world is a moral world, where God will reward the virtuous. If we do not assume such a world, he claims, moral laws are reduced to idle dreams. [Footnote: Ibid.] Such utterances as the last may well lead the utilitarian to question whether Kant was quite whole-hearted in his doctrine of the unconditional commands of the practical reason of man. They appear to be not independent of all consideration of human happiness. I shall not ask whether Kant was consistent. Great men, like lesser men, seldom are. But, in order that the contrast between his doctrine and those of the two writers whom I shall next discuss may be brought out clearly, I shall ask that the following points be kept well in mind: (1) Kant was an out-and-out intuitionist. He goes directly to the practical reason of man for an enunciation of the moral law. (2) Moral rules of lesser generality, such as those touching benevolence, justice and veracity, he traces to the practical reason, making them independent of all considerations of expediency. Thus he defends the body of moral truth accepted by so many of his fellow-moralists. (3) His "practical reason" speaks directly to the individual. Kant looked within, not without. We may call him an ethical individualist. Socrates, when on trial for his life, listened for the voice of the divinity within him. He needed no other. 137. HEGEL.--In strongest contrast to the individualism of Kant stands the doctrine of Hegel. To the latter, duty consists in the realization of the free reasonable will--but this will is identical in all individuals, [Footnote: _The Philosophy of Right_, Sec 209] and its realization reveals itself in the customs, laws and institutions of the state. From this point of view the individual is an accidental thing; the ethical order revealed in society is permanent, and has absolute authority. It is true, however, that it is not something foreign to the individual; he is conscious of it as his own being. In duty he finds his liberation. [Footnote: _Ibid_., Sec Sec 145-149]