But not only is the order reversed, so that necessity follows on the heels of universality, but the very meaning of the term necessity is altered. _A logical necessity is substituted for a physical necessity._ The idea of necessity as handled by physical science denotes the connection between one thing and something else. It is not the thing itself but its relation to some other thing that is necessary. It is not the phenomenon A nor the phenomenon B, in the case of a cause and its effect, that is declared to be necessary, but the sequence of B on A, the circumstance that B is tied up to A, must follow in its wake. But the term Necessity as used by Kant in his _Ethics_, denotes a relation of a thing to itself. It is in fact equivalent to self-consistency, which is a logical notion derived from the principle of self-identity. A is A, and it is not thinkable that it should be non-A. Similarly Kant says: If a man desires to affirm his life, that is, to be self-preserving, it is not thinkable, it would not be rational or logical on his part, to perform an act which would be self-defeating. Kant does not say that a man might not irrationally take another man’s life, regardless of the consequences to himself; he says that as a rational intelligence acting on purely logical motives he could not do so.[21] To repeat, then, physical necessity is a relation of one thing to another thing: the logical necessity involved in self-consistency is a relation of a thing to itself. My next contention, and this touches the root of the matter, is that the notion of end is incompatible with self-consistency as the paramount principle in ethics. For a self-consistent rational being is a being in harmony with himself, one who if this harmony should in some unaccountable way ever be broken would by his own endeavor seek to return to himself. (Kant declares that the morality of any one man cannot be affected by his fellows, by any influence from the outside; it must be his own act.) But an end presupposes some outside object as a means: means and ends are inseparable correlatives. On the other hand, an entity which merely affirms itself, or if somehow alienated from self endeavors without assistance from beyond its sphere to return to itself, is no true end at all, and cannot be designated as such. It is no end because it employs no means.