“_Act on maxims which can at the same time have for their object themselves as universal laws of nature._ Such then is the formula of an absolutely good will.” (p. 80.) Here, then, we have a clear statement of that which constitutes the character of a good will; which good will, as we have already seen, is said to exist independently of any contemplated end. Let us now observe how this theory is reduced to practice. Speaking of a man who is absolutely selfish and yet absolutely just, he represents him as saying:― “Let everyone be as happy as heaven pleases or as he can make himself; I will take nothing from him nor even envy him, only I do not wish to contribute anything either to his welfare or to his assistance in distress! Now no doubt if such a mode of thinking were a universal law, the human race might very well subsist, and doubtless even better than in a state in which every one talks of sympathy and good will, or even takes care occasionally to put it into practice, but on the other side, also cheats when he can, betrays the rights of men or otherwise violates them. But although it is possible that a universal law of nature might exist in accordance with that maxim, it is impossible to _will_ that such a principle should have the universal validity of a law of nature. For a will which resolved this would contradict itself, inasmuch as many cases might occur in which one would have need of the love and sympathy of others, and in which by such a law of nature, sprung from his own will, he would deprive himself of all hope of the aid he desires.” (pp. 58–9.)