Well, a man who is capable of making appeal to the sense of duty in general, is the one in whom love of good is already dominant. =II. Tendency to Fanaticism and Idealization of Authority.=--Kant's theory of fixed and final separation between desire and reason leads us into a fatal dilemma; either a right end is impossible, or any end is right provided we fall back on a belief that it is our duty to perform it. Kant holds that every concrete end, every definite purpose which we entertain, comes from desire. Law utters no specific command except "do your duty"; it stamps an end of desire as right only when it is pursued, not because it is an end of desire, but "from duty." The actual end which is before us is, in any case, supplied through inclination and desire. Reason furnishes _principle_ as a _motive_. We have here, in another form, the separation of end and motive which has already occupied us (p. 248). End and motive are so disconnected, so irrelevant to one another, that we have no alternative except either to condemn every end, because, being prompted by desire, it falls so far short of the majesty of duty; or else fanatically to persist in any course when once we have formally brought it under the notion of duty. The latter alternative would be the one chosen by a truly Kantian agent because it is alone possible in practice. But the moral fanatic does about as much evil in the world as the man of no moral principle. Religious wars, persecutions, intolerance, harsh judgment of others, obstinate persistence in a course of action once entered upon in spite of the testimony of experience to the harm that results; blind devotion to narrow and one-sided aims; deliberate opposition to art, culture, social amenities, recreations, or whatever the "man of principle" happens to find obnoxious: pharisaical conviction of superiority, of being the peculiar, chosen instrument of the moral law;--these and the countless ills that follow in their wake, are inevitable effects of erecting the isolated conviction of duty into a sufficient motive of action. So far as these evils do not actually flow from an acceptance of the Kantian principle, it is because that has been promulgated and for the most part adopted, where reverence for authority and law is strong. In Germany the Kantian philosophy has, upon the whole, served as a help in criticizing law and procedure on the basis of their rationality, while it has also served as a convenient stamp of rational sanction upon a politically authoritative régime, already fairly reasonable, as such matters go, in the content of its legislation and administration.